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LIBRARY OF CONGRESS,! 
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J UNITED STATES OF AMERICA 



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THE 



BROKEN PLATFflRM^--. 



A BRIEF DEFENCE OF OUR SYMBOLICAL BOOKS 



RECENT CHARGES OF ALLEGED ERRORS. 



REV. JOHN N. HOFFMAN, 

PASTOR OF TRINITY LUTHERAN CHURCH, READING, PENNSYLVANIA. 



"O TEUCRI, NE CREDITE EQUO." 



PHILADELPHIA: 
LINDSAY & BLAKISTOK 

1856. 



The Library 
of Congress 

washingtoh 






r 



Entered, according to Act of Congress, in the year 1856, 

BY LINDSAY & BLAKISTOX, 

In the Clerk's Office of the District Court for the Eastern District of Pennsylvania. 



C. SHERMAN 4 SON, PRINTERS, 

19 St. James Street. 



Coutntts. 



Preface, 5 

CHAPTER I. 
Appeal to the friends of the " Definite Platform," 13 

CHAPTER II. 
The " Mass" rejected by our Symbolical Books, 38 

CHAPTER III. 
" Exorcism," not taught in any Confession of the Church, ... 51 

CHAPTER IV. 
The Christian Sabbath, Divinely instituted, 67 

CHAPTER V. 
Private Confession and Absolution, 79 

Appendix, 92 



Jjnfatorjr. 



We have no apology to make for the publication of 
this little work : the nature of the subject itself, as well 
as the existing circumstances in relation to it, constitute 
a sufficient justification. The propriety of such a de- 
fence, will not be doubted, even if its necessity should 
be disputed. 

Conscious of the purity of our motives, and unin- 
fluenced by any personal considerations whatever, our 
sole aim has been, to defend what we believe to be 
true. 

Although we have most anxiously endeavored to 
avoid everything unnecessarily severe or offensive, we 
may not always have succeeded. It is not in our 
nature to move smoothly. That imperturbable coolness 
with which some can look upon the upheavings in the 
moral and physical world, was never given to us. "We 
spoke as we felt! Still we hope that we have not 
transgressed the bounds of moderation. 

But whilst we hoped to avoid everything personal 



VI PREFATORY. 

and unnecessary, we were equally resolved not to be 
restrained in our remarks, through fear that they 
might not be agreeable to all. The fact itself, that 
here a different view is advocated, is already unplea- 
sant. But our opponents must remember that they are 
the aggressors; and therefore receive " et alteram par- 
tem" with becoming equanimity! We may have pre- 
sented disagreeable truths, stated unpleasant facts, 
and uttered unpalatable language ; but, our aim was, 
to be true and faithful to the great principles of the 
" Mother Church of Protestantism." We tried to deal 
with facts, not with epithets ; to furnish proof, not to 
make assertion ; to present candid argument, not to 
contend with artful sophism. Whether we have suc- 
ceeded, let the reader judge. 

There are some things, however, for which we must 
apologize. 

It is well known that our labors are exceedingly 
frequent and onerous. Hence we regret that we could 
not pay more attention to the general plan of this little 
work, as well as to the arrangement and style. Here, 
we claim indulgence. In great haste, we threw together 
our quotations, extracts, and proofs, without any defi- 
nite method, and even, without always giving a trans- 
lation of illustrations taken from Latin authors ; some- 
times placing them in the text, sometimes employing 
them as notes. Our numerous official duties constitute 
our excuse. 



PREFATORY. Vll 

The same causes prevented us from entering as ex- 
tensively into the subject as its importance demanded. 
The subject itself is too grave and momentous in its 
issues to be slightly treated. And yet, we could only 
refer to what we thought most important, and that 
only in a few brief aphorisms. Perhaps, when we 
issue our second publication on Baptism and the 
Eucharist, we may add some things here omitted. 

In the mean while, will the reader allow us a few 
remarks, bearing upon the general subject ? Does it 
not appear as if the rationalistic philosophy of Ger- 
many — after having entirely exploded, and been driven 
from its last refuges in the Old World — was to try its 
fortune here ? Not that we, in the remotest manner, 
charge such a purpose upon any in our Church. But 
who does not know, by what slow, gradual, and unseen 
process, the orthodox theology of Germany was under- 
mined by the frivolous infidelity of France, and the 
refined atheism of England, until both these countries 
were left far in the rear by the more profound learn- 
ing and rationalistic philosophy of Germany. Any 
one acquainted with the history of German philosophy, 
will recollect that those very persons who laid the first 
foundations of modern scepticism, or afterwards con- 
tributed material thereto, were reckoned among the 
most orthodox ; yea, would have felt insulted, if any 
one would, in their presence, have uttered a doubt 
respecting their faith in the Gospel. And yet, they 



Vlll PREFATORY. 

have since been referred to, as authority for systems 
that are acknowledged to be antagonistic to revelation. 

The philosophy of the German nation commenced 
with Leibnitz and Wolf, who even aimed to give to 
Christianity a more reliable support, by the aid of 
reason ;* but they trusted too much to the power of 
the human understanding, and therefore actually made 
the attempt to prove the Lutheran doctrine of the 
Eucharist and the Trinity, by mathematical demonstra- 
tion. The way being thus opened, even by good men, 
other departures from the faith were allowed and 
published ; gradually, various tenets of Scripture were 
called into question ; different phases of belief were 
proclaimed, each with an increasing tinge of infidelity, 
and through all the various stages of so-called philo- 
sophy, supernaturalism, rationalism, neology, &c, until 
unbelief reached its culminating point in the daring 
infidelity of such men as Straus. The consequences 
of such departures from the truth, upon the practical 
life of the Church, are known to all. 

May we therefore not ask, whether the tendency 
which has developed itself in opposition to our Confes- 
sions — though its friends proclaim it to be perfectly 
innocent and orthodox — may not be the starting-point 
of issues, that might not be dreamed of, even in the phi- 

* ' : Leibnitz und Wolf wolten nichts auderes mit ihrer Philosophic, als 
der Religion und Sittlichkeit, gediegene Stuetze unterlegen." — Hagenbach, 

Vorl. vol. i. p. 77. 



PREFATORY. IX 

losophy of the " Platform." When the General Synod 
adopted its stand-point, few, if any, had the remotest 
idea what would be the result. Though, we well recol- 
lect, that some few of its prominent friends, even at that 
time, expressed their doubts, and even their dissent ; 
but yielded for the sake of uniting the Church. These 
fears were but too well founded. And although we 
have all along advocated the General Synod, yet were 
never fully satisfied with its doctrinal position. It is 
now bearing its fruit. The door was then opened for 
a wider latitude of belief; now, not satisfied with it 
(although its author expressed a purpose to live and die 
on that basis), another advance is made, and a new 
and mutilated creed proposed. The reasons given we 
have elsewhere examined. The Augsburg Confession 
is partly rejected, because a few of its doctrines are be- 
yond the reach of unaided reason. They cannot be 
understood, say they, and therefore they are rejected. 
Here's the difficulty ; or, as Luther says, "Da liegts I" 
Is then the same gradual process which occurred in the 
Old World, to be re-enacted here ? Is the way to be 
opened by degrees for every phase of belief? First, 
the basis of the General Synod, then the " Platform." 
With the former we could rest satisfied, if the creed- 
makers would "let well-enough alone." But where 
are these things to end ? This last undertaking will 
have a reflex influence, and direct increased attention 
to the former doctrinal basis, if it even does not lead 



X PREFATORY. 

some to its entire rejection. And the characteristic 
peculiarity of this whole matter is, the two-fold contra- 
diction it involves : that, namely, the Augsburg Confes- 
sion is " too lax," and yet they demand a wider range 01 
belief; and that, on the other hand, it is too stringent, 
and yet they propose a test, more rigid than the Augs- 
burg Confession contains! How they can reconcile 
this complex admixture of theological latitudinarianism 
with their platform stringency, we leave for them to 
determine. 

Influenced by these general considerations, we have 
ventured, for the first time, in this manner to appear 
before the Church. Having always been averse to the 
publication of anything from our own pen, we waited 
from day to day, in the hope that some friend of our 
Confessions, who was better qualified and had more 
time, would appear in their defence ; and even when 
none seemed to appear, we delayed and hesitated until 
a sense of duty compelled us to come forth with this 
imperfect attempt. In this we may have erred ; our 
views may not always be correct ; our conclusions un- 
founded. We submit what we have said to the candor 
and forbearance of the reader. 

If it be asked why the particular order was adopted, 
we reply, we have no special reason to give. We took 
up the subjects just as they occurred to us. Our object 
was to examine the main points of controversy, with- 
out any special order or system. 



PREFATORY. xi 

The subject of the Sacraments, Baptism and the 
Lord's Supper, we deemed too serious and important 
for a hasty examination. If Providence permits, and 
the Church desire it, we may enter more extensively 
into those subjects at a future day. 

In connection with this, there are a great many 
other statements spread before the Church, that may 
merit a passing notice. 

"We have thus written with the purest intentions, 
and not for the sake of strife or love of contention ; 
influenced by a sense of duty to the Church of our 
choice. We assail no man's private opinions, nor 
doubt the motives of any one in this connection. But 
availing ourselves of a common privilege, we have 
hastily thrown together a few thoughts which may not 
prove altogether useless. Our want of confidence in 
our own ability, together with the want of sufficient 
time, might justly have prevented such a step ; espe- 
cially in opposition to more powerful instrumentalities ; 
yet as Divine Providence has often blessed small 
things, we trust this imperfect sketch may not be 
without some good result in the Church. 

John N*. Hoffman, 

Pastor of Trinity Lutheran Church, in Reading, Pa. 
Reading, January, lb56. 



THE BROKEN PLATFORM. 



CHAPTER I. 

APPEAL TO THE FRIENDS OF THE "PLATFORM." 

It is well known that for a number of years, attempts 
have been made to weaken the confidence of the Church 
in her own symbols, by alleging that they contained a 
number of unscriptural tenets. These charges vere reite- 
rated publicly and privately, until many believed them to 
be true. A number of works were published, in which it 
was attempted to establish the charge of error, whilst 
several religious periodicals, endorsed by the Church, and 
sustained by her money, kept up a continuous warfare 
against the Confession, until its opponents gained sufficient 
strength to unite in the unfortunate experiment of making 
a new creed, which was published under the anomalous 
title of a " Definite Platform." 

After the efforts of our opponents had reached this point, 
we regarded it high time that something should be done in 
defence of our venerable symbols. We hoped that some 
of our abler and more experienced ministers would under- 
take their vindication. In this, however, we were disap- 
pointed. At length, after much hesitation and delay, we 



1-1 T TI E B R K E N P L A T F R 51. 

felt constrained by a sense of duty to the Church, attach- 
ment to her doctrines and forms of worship, and the pro- 
found consciousness that her standards are in strict accord- 
ance with the word of God, to raise a feeble voice in her 
defence. And though we are fully aware of our inability, 
yet as the subject is one that involves the most grave and 
momentous issues, it might not be deemed presumptuous to 
make an attempt, however feeble, to exhibit the opposite 
(conservative) view. The question is now fully and fairly 
before the Church, and it must be met. 

In regard to the tone and spirit which is to characterize 
our vindication, we can only say, that we have no personal 
controversy with any one ; and, as we have no selfish 
motives to prompt us, or personal desires to gratify, we 
shall endeavor to maintain a Christian spirit, and in a 
kindly and courteous manner, yet truthfully and fearlessly, 
to proceed with our investigations. Whilst we deeply 
deplore the peculiar manner in which these ancient docu- 
ments have been assailed, we shall endeavor to defend our 
position honestly and honorably. "We cannot sanction the 
policy which attempts by the use of epithets, unpopular 
and odious names, and sophistical and artful phraseology, 
to awake the prejudices of the unlearned, or to cater for 
the morbid appetite of those who are forever vacillating, 
or previously biassed against our symbols, and thus are 
ever ready to adopt any scheme that may suit their fancy. 
We appeal to the enlightened understanding of our breth- 
ren, and shall, at least, attempt to be truthful and sincere. 
And if there should be found anything unpleasant or offen- 
sive to any one, it can be nothing else than the array of 
startling facts and proofs we hope to be able to adduce. 
Should we be able to defend our cause successfully, it will 
afford our opponents an opportunity to retrace their steps ; 



THE BROKEN PLAT F R M . 1 5 

and should we not succeed, by truth and honest argument, 
to maintain it, they will have additional motives to adhere 
to theirs, so that in either event no disadvantage can 
accrue to any. 

Before we proceed with our investigations, let me ask 
the friends of the so-called "Platform," what do you 
expect to gain should you succeed in forcing it even upon 
a part of the Church ? Suppose that a few Synods, or 
even a majority of them, should adopt it, what do you 
suppose would be the course which your descendants would 
pursue respecting it ? If a symbol, emanating from what 
then may properly be termed the Cliurcli (as there was no 
formal division at that time) — a symbol proposed and 
adopted by legitimate authority, and sanctioned under cir- 
cumstances the most extraordinary and authoritative that 
ever transpired on earth, — is now to be rejected, is it at all 
likely that your "Platform," proceeding at first from an 
anonymous source, adopted individually and separately, 
without actual necessity, and wanting the concurrent assent 
of the Church, will meet the approbation of those that 
come after you? Will they not have infinitely greater 
reason — in regard to legitimacy, authority, necessity, &c. — 
to reject yours, than you had to reject ours ? If you 
assume the authority thus to tamper with and mutilate the 
legitimized and venerable creeds of the Church, will not 
your successors, moved even by your own example, assume 
the right of treating yours in the same way ? And what 
then have you gained ? And if, as you contend, the Re- 
formers had no right to impose confessions of faith upon 
you, tell me, by what show of reason can you assume that 
right over your followers ? Will they not be amused at 
your palpable inconsistency, in denying that very authority 
to your predecessors which you would fain exercise over 



16 THE BROKEN PLATFORM. 

your successors ? And, would they not for once be right 
in saying, at least in this respect, " Our fathers were 
children; we are the fathers?" Or, do you assert, that 
you are proposing creeds only for yourselves ? In either 
case the inconsistency is the same. Do you not in your 
" Platform" propose a test, by which you would exclude all 
who will not receive it? Does not this look as if you 
designed to legislate for others ? But, if not, then you 
can have no other view than that each generation should 
adopt its own creed ; and the history of the Church has 
traced the consequences of such creed-making in letters of 
blood ! "What, therefore, is more probable than that in a 
short time your platform will be rejected for others? 
"What possible good will you then have secured to the 
Church ? Instead of gaining the slightest advantage, you 
will have inflicted a double wrong and outrage upon the 
Church : for it will be productive of strife and contention, 
destroy our former boast of unity, limit her influence, and 
destroy her usefulness, and ultimately cause as many little 
sects as there are parties who hanker after new creeds ; 
and all this, too, at the very time when well-founded hopes 
were entertained of a general union. Toward such a 
happy result the Church has been making rapid strides. 
Synod after Synod was uniting with the General Synod, 
extremes and asperities were gradually giving way, and 
the most encouraging prospects existed for a universal 
union. All at once this unfortunate movement has dark- 
ened the bright horizon of our hopes, and shrouded the 
Church in mourning ! For, should the General Synod 
manifest the least inclination to sanction such a scheme, 
that moment terminates the union of Synods and ministers 
with that body ! ! And then, when these incurable evils 
are inflicted, when our beloved Church, torn, lacerated, 



THE BROKEN PLATFORM. 17 

and bleeding, lies prostrate in the dust, let the authors of 
this most unaccountable and unwarrantable scheme assume 
the responsibility, and, disclosing themselves to her weep- 
ing members, exclaim, Lo, this is our work ! 

And, without designing in the slightest degree to under- 
value your learning and experience, do ;, ou really believe 
that you have greater advantages and abilities to manufac- 
ture creeds than the authors of our symbols possessed ? 
Are your perceptions more acute, and your judgment more 
matured and trustworthy than theirs ? Have you the same 
call, are you deputed by the same authority, and con- 
strained by the same necessity to undertake so perilous a 
scheme ? Are your intellectual capacities more profound 
and penetrating, and is your previous moral and mental 
training more perfect than that of a Luther or Melanch- 
thon ? Have you labored, and suffered, and prayed, and 
lived yourselves more intensely into the spirit and sense of 
the Gospel, than a Chemnitz or a Gerhardt ? Are your 
souls more profoundly penetrated by the transforming 
power and sanctifying element of the Gospel, than those 
of a Francke, Arndt, or Spener ? And yet you say, 
" My little finger is thicker than my father's loins !" You 
venture to construct a platform, on which not one of these 
Christian heroes would deign to stand, even if its exclu- 
siveness would graciously condescend to allow them a 
place ! 

As you have united in this crusade against our symbols, 
permit me to ask, not have you read, but have you studied 
them ? Have yvur own investigations led you to believe, 
that the alleged errors were really contained in them ? 
If you have been induced to this belief simply because 
others have preferred these charges, then would we feel 
inclined not to say another word on the subject. But how 
2* 



18 TUB BROKEN PLATFORM. 

comes it, that these errors were never discovered before ? 
Do you not suppose, that in that fiery ordeal through 
which the "Form of Concord" had to pass, immediately 
succeeding the death of Luther, the bitter enemies of our 
symbols would gladly have availed themselves of such 
errors to secure their own triumph? And yet some of 
those alleged errors were never mentioned until an Ameri- 
can Lutheran minister made the grand discovery. How 
comes it, that the most distinguished and learned theolo- 
gians of Germany, some of whom do not even call them- 
selves Lutheran, have, for the space of centuries, publicly 
and privately defended these symbols, as being in perfect 
harmony with the word of God ? Are you sensible of the 
fact, that these eminent men have openly and fearlessly 
declared, that it never yet has been demonstrated that they 
contained a single error ?* Are you familiar with the 
issues of those controversies and investigations in relation 
to the symbolical books which, for many years after the 
Reformation, tested most critically and profoundly the 
doctrines of those books ? Have you read what later 
writers have said in their defence ? And last, though not 
least, do you remember, that at a recent Diet (Kirchen- 
tag) in Germany, many of the most distinguished divines 
of various nations met together, and, excepting a single 
point,f sanctioned anew the Augsburg Confession, and 

* "Das dies Bekenntnis, was es seyn will, Schriftgemaes, wircklioh ist, 
hat noch niemand mit grund bestreiten koennen. Das Wort der Concordien- 
fcrmel: 'Earn Confessionem adversarii moleste quidem graviterque accoe- 
perunt, sed ad hanc usque diem, neque refutare neque evertere potuerunt.' — 
gilt noch immer.' : ' — Kahnis, Abendmahl, p. 306. 

Walch, Introd. in Lib. Symb. p. 919: "Omnia doctrince Christiana? 
capita, qua- nostri confessores proposuerunt, ita esse tradita, ut cum scitis 
scripturoe sacroe eonsentiant. nee ullus in istis error deprehendatur, merito 
tamdiu adserimua, donee per exempla nobis contrarium monstretur." 

t The tenth article was, as a matter of course, not admitted by Cal- 
vinists. 



THE BROKEN PLATFORM. 19 

proclaimed it to be the most perfect symbol of the Protes- 
tant Church ? Do you suppose that American ministers 
have greater intuitive powers to decide upon doctrinal 
matters, than this large number of eminent and select 
theologians, who, among the thousands of Israel, were 
specially chosen for that occasion, on account of their 
acknowledged learning, piety, and moral worth ? And yet 
I do not think that I am doing you injustice when I say, 
that many of you had neither the time nor the means even 
to learn to read the language in which they and the Fathers 
of the Church wrote and published their works ; whilst 
their numerous publications indicate a degree and compre- 
hensiveness of learning, a power of intellect, a depth of 
thought, and, especially, a familiar acquaintance with the 
history, causes, progress, facts, and spirit of the Reforma- 
tion and its consequences, such as is scarcely attainable at 
the present, and, perhaps, in this country, unattainable. 
And yet you do not hesitate to assert, that you are better 
qualified to understand and decide upon Scriptural truth 
than were the Fathers ; that, besides being in possession of 
all their learning, you enjoy the additional advantages of 
modern development and improvement. But, let me re- 
mind you, that in regard to the latter, your descendants 
may avail themselves of the same pretext even against 
yourselves: for they, too, may plead progress, as it appears 
to be the order of the day that children are wiser than 
their fathers ! If your attainments as well as your advan- 
tages of modern progress, are so immensely- superior, 
tvhere are the fruits? Has American superiority, display- 
ing itself, for instance, in historical research, produced a 
wonder of learning and labor, like the gigantic " Centurise 
Magdeburgensis," or rendered all future historical fame 
impossible, by furnishing a work superior to that of " Mean- 



20 THE BROKEN PLATFORM. 

der?" And where are our theological and other produc- 
tions, which are to attest that we have left the divines, 
philosophers, and literati of Germany far in the rear ? 
Alas ! until lately, how little has been done ! And yet the 
Fathers have become children, and the children Fathers ! 
If some of the giant intellects of the Old World devoted 
a whole lifetime to but one single department or branch of 
study, as, for example, the historian above named, without, 
according to their own acknowledgment, even then com- 
pletely mastering it, must not the American mind be stu- 
pendously capacious to grasp at once all the learning of all 
those learned men ? And yet some have never seen, 
others cannot read their books. And to say, that you 
have received such astonishing erudition " second-hand," 
might prove an insinuation for which you might not be 
disposed to thank us ! If you desire us not to doubt your 
natural abilities or your supereminent attainments, let us 
have at least some proof that you are so far in advance of 
the Fathers ! Our partiality for our American brethren 
would prompt us to be satisfied, even with a doubtful 
specimen ! ! ! 

Permit me, also, to direct your attention to the consequences 
of this extraordinary undertaking ; consequences, which, 
as they have already commenced to develope themselves, 
are no longer doubtful. The character which our Church 
is to sustain, in the estimation of other denominations ; her 
usefulness and success, depended upon the union and har- 
mony of her members. She was beginning to assume her 
proper and appropriate standing and importance in this 
country ; and the most signal blessing of Heaven rested 
upon her operations. She made such advances in strength 
and numbers, in learning and benevolence, in the establish- 
ment of her seminaries, and in her educational and mis- 



THE BROKEN PLATFORM. 21 

sionar y enterprises, as to encourage her friends, and astonish 
her enemies. Besides, surrounded as we are with prose- 
lyting sects, who are constantly striving to entice away our 
members; having to combat with extraordinary difficulties, 
arising from the difference among her members, in national 
feeling, language, and habits ; experiencing the occasional 
desertion even of our ministers, who, after being made what 
they are by the Lutheran Church, yet having no sympathy 
for the same, abandoned her communion, for the sake of a 
more fashionable Church, or a city residence — under these 
and similar circumstances, how necessary was it, to draw 
closer the ties that unite us, and with one heart and one 
mind to sustain the interests and promote the prosperity of 
our beloved Zion. But, in the midst of all our fond antici- 
pations, you recklessly commence a conflict, that must divide 
the Church, cripple her energies, and render her a subject 
of indifference, if not of contempt, to other denominations. 
Are you willing to take upon you the responsibility of such 
an issue ? 

But, you have given your objections against our confes- 
sions. These will hereafter be examined. In the mean- 
time, permit us to ask, whether you are really applying a 
proper remedy, when, to silence the foolish assaults and 
charges of those who are not of us, you agree to offer up 
the very palladium of your safety ? Will your enemies be 
the more reconciled, after you have made the tremendous 
sacrifice ? Will not such a step rather weaken their respect 
for you and your doctrines, than otherwise ? And, would 
you not rather attract and win your opponents, or secure, 
at least, their respect, by a conscientious and firm adherence 
to the principles and forms of your Church? Most un- 
doubtedly this would be the result. And, if there are any 
in our own midst who are dissatisfied with our doctrines or 



21 THE BROKEN PLATFORM. 

forms of worship, would it not be better to give them their 
dismission, and thus, instead of retaining them in the Church 
to agitate and trouble her, bj their vacillating and captious 
spirit, to preserve her peace and harmony, by ejecting them 
from her communion. Conscience and principle should in- 
duce those who pretend to disbelieve our tenets, quietly to 
go away, and unite with others with whom they can better 
agree. 

It is also remarkable, that you should attempt to do, what 
none of our American Fathers ever ventured to undertake. 
We are well aware, that the effort has been made to con- 
vince the Church, that our symbolical books were in part 
rejected by the most prominent American Lutheran minis- 
ters from the beginning. But, if permitted, we shall here- 
after exhibit a different view. In the meantime, we remark, 
that from the time when the venerable Patriarch Muhlen- 
berg, first unfolded the Lutheran banner on the soil of 
Pennsylvania, up to the period when the General Synod, 
unconscious of the results of its own proceedings, adopted 
the unfortunate qualification, "substantially correct," no 
one ever attempted — no one would have ventured to insult 
the faith of the Church, by proposing the slightest altera- 
tion in the Confession. You will not deny the superior learn- 
ing of the Muhlenbergs, of a Kuntze, Smith, Helmuth, 
and others ; nor will you call in question their piety, their 
devotion to the interests of the Lutheran Church, or their 
sufferings and persevering labors to promote her spiritual 
welfare. Would these Fathers have sanctioned your inno- 
vation f Judging from what we have seen of their writings, 
we fear they would not even have acknowledged you as 
Lutherans. 

But I must bring to your remembrance another subject, 
which I would prefer to bury in eternal oblivion ; but, as 



THE BROKEN PLATFORM. 28 

every possible effort has been made to sustain the crusade 
against our symbols, I am compelled, reluctant as I am, 
to bring it to notice. By whom were our Theological 
Seminaries, our religious Periodicals, and all our public 
measures sustained; and, by whom are they now supported? 
I answer, by Lutherans and Lutheran money. In good 
faith they contributed their aid when called upon, and the 
representation was made to them, that their contributions 
were solicited for a Lutheran Seminary, or their subscrip- 
tion for a Lutheran Periodical. Time after time, 'these 
calls are made upon our people, and we tell them that they 
are thus promoting the interests of the Lutheran Church. 
They gave their offering, or their name, without ever dream- 
ing that their own symbols might be endangered. Little 
did they suppose, that institutions or papers calling them- 
selves Lutheran, endorsed and sustained by the laity of the 
Church, had been laboring for years, to create prejudices 
against the venerable creeds of their own Church, until they 
have been suddenly startled, by the attempt to force a new 
creed upon them. We leave it to the conscience of those 
concerned, to decide upon the propriety and integrity of 
their course. The same might be urged against another 
class, namely : those who have been educated and sent forth 
by the contributions of the Church, but who are among the 
most active in this unfortunate scheme ; but not wishing to 
create animosity, we drop the subject, anxious as we other- 
wise might be, to exhibit it in all its details ; only remark- 
ing, that it will be seen hereafter, whether the just expecta- 
tions of the members of our churches have been realized. 

We also ask you to look at the frail attempt that is made 
to palliate the misapplication of Lutheran money. It is so 
deeply felt that in this respect a slight misdemeanor has 
been committed, that it was found necessary to meet it with 



24 THE BROKEN PLATFORM. 

a special palliation. It has been asserted that our laity 
supported an "American Lutheran Church."* Now, the 
sophistical nature of this statement needs no illustration. 
" American," indeed ! Go ask the thousands who gave their 
contributions — inquire of the widow, who gave her mite — 
ask the poor man who brought his pittance — the children 
who offered their pennies, whether they ever had an idea of 
an American Lutheran Church ! Alas, how difficult to 
sustain a bad cause. Nay ! Was it explained to each con- 
tributor, that Gettysburg was to establish a new Lutheran 
Church, in contradistinction to the Lutheran Church ? Is 
it not known how long and ardently certain persons labored 
to secure the co-operation of other religious bodies, who 
doubted their adherence to the Confession ? Is it not uni- 
versally known, how certain institutions dragged along a 
meagre existence, until the more powerful interests were 
enlisted in their favor ? And, now, no sooner was their 
object gained, than they come forth, with what they had 
long since concocted in silence ; and, reckless of conse- 
quences, disturb the peace and harmony of the Church, at 
the very moment her united power and effort would have 
rendered her a blessing to our country. We appeal to your 
consciences — -judge ye, of what we say ! 

We have already mentioned, that if a Confession, the first 
and noblest of the Protestant Church — sanctified by the 

* Here, we beg to differ. In an article published in a paper, under date 
of December 21, 1S55, signed by " S. S. S., : ' it is said : " The Synod of Penn- 
sylvania well know, that the Seminary was erected by American Lutherans."' 
True, it was erected by American Lutherans, and by American Lutherans 
(to say nothing of a little collection in Germany, and a small one from other 
denominations in this country), but not in the sense you wish to give it here. 
And, you know, also, that the American Lutheran Church, in the American 
sense, was never dreamt of twenty-five years ago — perhaps, even not by 
yourself! 



THE BROKEN PLATFORM. 25 

historic reminiscences of three centuries — that, if a docu- 
ment with such an authority, is nevertheless changed or 
altered, none made at the present day can possibly secure 
the confidence of the Church. You must be aware, that 
the same solemn circumstances, the same imperious neces- 
sity, the same providential indications, as well as the same 
national, ecclesiastical, and individual authority, can proba- 
bly never again unite in producing such an instrument. We 
need not mention the circumstances, accidents and relations 
which give it, not an absolute, but a hypothetical or condi- 
tional necessity and authority. Its legitimacy, cannot be 
called into question. This essential characteristic could not 
be found in any new creed, nor even in the old one when 
altered. Do you assert, that God had no hand in its pro- 
duction ? If you do, we regret that you call yourselves 
Lutherans. If you admit the interposition of a higher hand, 
then we might entreat you to beware. How then can you 
reject what you acknowledge to have been the w T ork of Pro- 
vidence. Besides, if such a confession, legitimized by every 
circumstance that can render it sacred in the eyes of man, 
cannot, as you say, unite the Church, will you, for a mo- 
ment presume, that you will be able to effect so desirable a 
result by changing it, or forming a new one ? Surely, you 
must admit, that such an assumption is too vague and pros- 
pective to secure belief. Your own objections and complaints 
against the Augustan Confession, will tell with even more 
annihilating effect, upon an altered or a new creed. Thus, 
the commencement once made and alloived in the Church, 
will increase in frequency, until its results will sweep over 
her like a blasting simoon, until her glory shall have de- 
parted, and the fragments of her once proud walls, and now 
noble structures, will mournfully tell the tale of her dilapi- 
dation, and the very winds of heaven, as they pass over her 



26 THE BROKEN PLATFORM. 

broken altars, will sigh forth the melancholy strain, " Ilium 
fuit." 

The precedent, too, which you are endeavoring to exhibit, 
will prove fatal to us as a Church. First, because so soon 
as you abandon the Confession as it is, you sacrifice a prin- 
ciple, which has borne the Church for centuries, the loss of 
which will prove a source of untold evils. It is an intima- 
tion, though without foundation, that the Church has been 
in error ; that Luther, and all the friends of our Confes- 
sion, have taught error ; and, that the whole Lutheran 
Church, up to this day, has been misled. What do you 
suppose will be the effect of such a startling procedure? 
Do you not perceive that you are taking the most effectual 
plan to weaken, if not even to destroy, the confidence of 
members of their own Confessions, whilst other denomina- 
tions will cease to regard us with affection ? 

Another danger is found in the fact, that the right you 
here claim, in regard to an authorized Confession, will be 
assumed by your followers, in regard to yours, or to any other 
unauthorized one. You will have established a precedent, 
that heretofore would not have been tolerated ; but, being 
once permitted, will be imitated by others. Let us suppose, 
what is not impossible, that some should hereafter enter the 
Church in disguise* who should deny the divinity of Christ, 
or prove to be adversaries of those doctrines you now call 
essential ; would they not, so soon as they felt their number 
sufficiently large, begin to cavil with your " platform ;" and, 
pleading your example, adopt a creed to suit their fancies ? 

* Instances of this kind will occur ; as in the case of a Sweclenborgian 
ejected lately by a Conference of Western Pennsylvania Synod. If he — 
and very plausibly — claimed to be a good Lutheran, on the standpoint of 
the General Synod, what will be the consequence, when another ''branch 
is lopped off from the tree? 7 ' 



THE BROKEN PLATFORM. 27 

And, where "would these things end ? Establish this pre- 
cedent, and a deadly blow has been struck ! 

The Confession has been charged with "lax notions," 
respecting certain " tenets," but, it cannot be doubtful, but 
that the door is now opening wide enough for a latitudina- 
rianism, such as the much-abused Luther would never 
have tolerated. Strange, that to some, he is too "lax" in 
his opinions ; to others, too rigid ! Or, what is more strange, 
the same individual sometimes accuses him for both ! 

A third difficulty your scheme will produce, relates to 
the General Synod. Whatever its friends (and we have 
been its unwavering advocate) have anticipated in regard 
to its ultimate success, it is well known, that many of our 
ministers are opposed to it, and some of its friends even 
dissatisfied with it, on account of its vague doctrinal founda- 
tion. But the conservative part of the Church have 
yielded a point, in the hope of reconciling opposite opi- 
nions, of conciliating its opponents, and producing in the 
course of time a satisfactory change in regard to its present 
alleged defects. But now, when these moderate yet firm 
friends of our Creed discover, that because they yielded in 
the first instance, and suffered the introduction of a clause 
in its constitution, which opened a door for the rejection of 
certain tenets, its friends now venture to proceed still 
farther in this mutilating process ; these men occupying a 
conservative position will naturally open their eyes, and 
ask, whither are those things tending? For the sake of 
peace and harmony, they yielded in the first instance, to the 
declaration that the Augsburg Confession was only " sub- 
stantially correct," and now, advantage is taken of their 
former moderation, and a second attempt is made to alter the 
Confession. This must necessarily awaken their fears, and 
lead to such individual and synodical action, as may seri- 



28 THE BROKEN PLATFORM, 

ously interfere with the future prosperity, if not destroy 
the very existence of the General Synod. Where will 
this end ? How terrible are the forebodings that must 
crowd upon the mind ! How fearful will be the fruits of 
such a scheme ! Oh ! can you, brethren; can you recklessly 
pursue a course, that must drive our former healthy body 
into a quick decay ? See you not that we were about to 
become one, and that every year we were coming more to- 
gether ! Why disturb this success ? What if a few ultraists 
opposed you ? Have you not a basis broad enough in your 
" substantially correct," to meet all in harmony ? No, 
brethren, the fact that there are some, who, through former 
education, habit, &c, are occupying ultra ground and op- 
posed to you, is no excuse for your present course. What 
injury can they do you ? Why then cause a greater strife 
than ever yet existed in our Church, and endanger the 
prosperity of the Church and General Synod, by pursuing 
your present undertaking ? Be advised by one who loves 
you, and who has spent the best portion of his life in 
laboring for the good of our Church ! 

Again, let us direct your attention to a point most inti- 
mately connected with the subject under discussion, but 
which is not yet fully appreciated, or even is its necessity 
and importance acknowledged by the superficial theology 
of the present day. We wish merely to allude to the sub- 
ject ; simply state its nature and prospective importance ; 
for neither time nor ability allow a deeper investigation of 
the same. 

We have stated that a momentous principle is involved in 
a strict adherence to the Augsburg Confession. This fact, 
besides its importance in the relation already specified, 
namely, to our own Church, has an equally important, if not 
a more deep and momentous bearing in another direction. It 



THE BROKEN PLATFORM. 29 

bears upon a point, which many have never considered, and 
which others have not contemplated in this connection. I 
refer to the Roman hierarchy. The battle with that tre- 
mendous mechanism, is yet to be fought. All previous 
controversies, in this country, have in some measure failed : 
the appeal to antiquity, to apostolical authority, &c, has 
blinded the eyes even of Protestants ; whilst the charge of 
innovation, heresy, apostacy from apostolical authority, and 
of the efforts of Protestants to destroy the unity of the 
Church, has told with fearful effect upon the minds of those 
Protestants, who Were bold enough to judge for themselves. 
In every conflict that occurred between other denomina- 
tions and the Papacy, the former lacked a certain support, 
found only in the Augsburg Confession, and the most able 
polemics, consequently, could never obtain such a victory as 
their cause deserved. The Catholic priests, with Jesuitical 
cunning, availed themselves of this defect, and by artful 
and sophistical reasoning, seemed to have truth on their 
side. It is, however, impossible for us fully to state this 
important matter — it enters into every department of the 
controversy between the Papacy and Protestantism — we 
can therefore simply direct attention to it ; at the same 
time expressing our conviction that the Protestant Church 
can be successfully defended only on the basis of the Augs- 
burg Confession. Let this, or any part of it be given up, 
and you rob the future of a principle, which would have 
been the safety and secured the victory of Protestantism. 
Examine it ! 

That there is no occasion for the proposed change, is 
equally apparent from the fact that you had previously 
adopted the basis of the General Synod. Your complaint 
against the Augsburg Confession, was that it was too narrow; 
that it was coercive and arbitrary, and bound you down to 



SO THE BROKEN PLATFORM. 

" exploded tenets." You charged its friends with the inten- 
tion of imposing antiquated and restrictive creeds ; and hence 
you adopted the standpoint of the General Synod. Then, in 
the face of all this you change the Augsburg Confession, and 
add thereto a clause, which constitutes a test, more exclusive 
than anything even in the Augsburg Confession. Now, are 
there not some strange antagonisms here ? The symbols of 
your Church were too binding upon you ; and you wanted 
latitude, so as to accommodate any opinions you might en- 
tertain, with these Confessions. Hence the principle, that 
the Augsburg Confession was "substantially correct," was 
adopted. Here you certainly had room enough. This basis, 
according to the acknowledgment of its most ardent friends, 
was sufficiently vague, doubtful, and comprehensive, for any 
latitudinarian in the Church. It reached from Dan to 
Bersheba, and comprehended "all the rest of mankind!" 
Thus you had a basis that allowed every phase of doctrine ; 
and each one could adopt it, and yet, if perchance he might 
deny a cardinal doctrine, declare that he believed the Scrip- 
ture and that the Augsburg Confession was "substantially 
correct." In this manner we have the example of a Swe- 
denborgian, who, on the basis of the General Synod, could 
very properly declare that he was a good Lutheran. And 
now to exhibit the crowning act, in this strange process, 
you forget your charges against the supposed stringency of 
the Augsburg Confession; you disown the accommodating 
breadth of the General Synod's basis, and attempt to put a 
test upon the consciences of men, which might have ema- 
nated from the bigotry of the Council of Trent, or from the 
exclusive spirit that burnt Servetus ! 

Could you not have remained quiet on the "Platform" 
of the General Synod ! Surely there all could have stood, 
and have sufficient room left. Its authors and supporters, 



THE BROKEN PLATFORM. 31 

have claimed for it a liberality and moderation that should 
be satisfactory to all ; they asserted that all could there 
unite, and they have for years labored to effect the union 
of the whole Church, on that basis. Many, on the other 
hand, who were not satisfied with it, have nevertheless 
yielded and submitted, because they hoped that so laudable 
a design might thus be effected. Even those who occupied 
an ultra position, it was hoped would have ultimately re- 
cognized the expediency of uniting on that stand-point. 
Now, however, that you were not satisfied with it ; and 
flying off at a tangent, have hewn out for yourselves 
cisterns, " broken cisterns that can hold no water," you have 
awakened just suspicion in regard to your prospective de- 
signs, so that those who were previously inclined to unite 
with us, feel that they have sufficient cause to be more firm 
than ever. And, how you can reconcile your accusations 
of intolerance and bigotry and "Romish tendencies" in rela- 
tion to the Augsburg Confession with your recently manu- 
factured test, we leave to the friends of the "Platform" to 
explain. 

Then, again, after it had been discovered — what had not 
been anticipated — that this undertaking was not quite so 
popular as was expected, and that it was awakening an in- 
tense feeling in the Church, the attempt was made to shift 
the blame and cast the odium upon others, by asserting, 
that other men, Synods, &c, had long since formed new 
creeds, established new platforms, &c. Now this is no 
more than the accustomed "ruse de guerre," which has 
been too often practised to succeed. Too long has the 
Church been amused by such sophisms. She now demands 
facts, sound argument, truth ! 

Equally deplorable is the attempt to create division, and 
to draw a broad line of demarcation, between different par- 



32 THE BROKEN PLATFORM. 

ties of the Church, by coming out "with the designation of 
" Old School," or " New School," &c. Who does not at 
once perceive the end of such a procedure ? But it will not 
succeed. The conservant power in the Church is too firm 
and comprehensive, to be thrust from its central stand-point, 
by any movement, either of "American" or of " German' 1 
Lutherans. And, if the former will only exhibit practical 
proof of their professed love for the Church, the latter will 
not fail to be provoked to good works by them, and both 
will stretch forth their hands toward each other, and the 
conservative agency ivill joyfully hasten to lead them both 
to a sincere and permanent embrace ! 

But, I must remind you of another peculiarity. You 
recollect that when we, as the advocates of our Symbolical 
Books, represented them at least as the " norma docen- 
dorum" you would appeal to that most popular refuge ; 
the Bible, the Bible ! " We want nothing but the Bible, 
away with your Creeds — they are human productions and 
full of error — the Bible is sufficient for us !" &c. But when 
you supposed that you had thus met us with an overwhelm- 
ing argument, you happened not to think of certain issues, 
of which we here assume the liberty of reminding you. In 
the first place, when you thus denounce our Creed, and 
claimed the Bible as sufficient, you never surmised that you 
actually had a creed ! It never entered your mind, that 
all the while you had really adopted a confession of faith, 
which might not be quite so perfect, as those for which we 
claim your respect. That creed is constituted by the views 
you form of the Bible. Your interpretation of sacred 
truth ; your subjective opinions and sentiments respecting 
the Bible, form your symbolical books ! Now, do you 
know, that these subjective views of yours, may be per- 
fectly antagonistic to the objective truths of the Bible ? Are 



THE BROKEN PLATFORM. 66 

you not aware that on almost every point, there are dif- 
ferences of opinion ? You entertain your own ; and thus 
form your own creed, in opposition to the most pious, 
learned, and devoted men that ever lived. You therefore 
have greater confidence in your own judgment, than in the 
combined wisdom of the Protestant world! Hence we can 
no longer wonder, that you adopt the "Platform!" On 
this plan, each one has his own creed, forms his own opinions 
of divine truth ; and every one contends that he alone is right. 
If there is not more Popery in this, than in anything we 
have ever noticed among the friends of the Augsburg Con- 
fession, we are greatly mistaken. On the same principle, 
all Sectarians seek to justify their erratic procedures. The 
latest phase of Separatists, professed to build " The Church 
of God," upon the Bible alone ; in which the leader found 
children excluded from the means of grace, and immersion, 
as the only valid mode of baptism ! What sect, what erro- 
rist, what fanatic has not appealed to the Bible ? And how 
oft serious errors are committed, we learn from the Mil- 
lerites, who " did not find the Deity prepared for their 
reception, on the day and hour when in white robes they 
wanted to soar to heaven !" 

But now it appears as though you had suddenly learned 
the consequences of such an ultraism, and therefore — as it 
is quite common to proceed from one extreme to another — 
you turn around, forgetting your former charges against 
the symbolical books, you adopt an altered creed, contain- 
ing a test, which even many otherwise friendly thereto will 
never accept ! The rocks of Scylla frightened you, and 
now you are in clanger of the whirlpool of Charybdis ! 
And, if the name of Luther does not sound too harshly 
into your ears, be kind enough in this relation to hear a 
gentle admonition from him, in his well-known adage : 
" Mittel maasz, die bests strass." 



34 THE BROKEN PLATFORM. 

And, whilst you have thus made a complete somerset, you 
are but fulfilling the prediction we made some years ago. 
When you charged us with binding the Church to old ex- 
ploded confessions, we believed, and also publicly stated, that 
your procedures would tend to Papal bigotry, and, that the 
result would be an attempt to force us to adopt the subjec- 
tive opinions of some leader, who would demand a more 
stringent test, than ever marked the moderation of our noble 
Confessions. Whether our anticipations were correct, the 
history of the last few years will tell. It is the work of those 
who are a quarter of a century behind the age ! Their old, 
superannuated notions, can no longer satisfy that spirit of 
orthodox piety, and evangelical orthodoxy, which is putting 
forth its power, for the resuscitation of the Church. That 
spirit demands a consistent and honest adherence to the es- 
tablished faith of the Church, on the basis of which, it will, 
by the blessing of God, infuse new life and vigor into the 
Mother Church of Protestantism. This cannot be done by 
the cold scholastic systems of Professors, who, in the seclu- 
sion of their studies, are in a great measure isolated from 
the pastoral activity of the Church ; nor by those whose 
editorial career has alienated them, to some extent, from the 
practical life of the ministry. Their philosophic schemes ; 
their formal calculations ; their supereminent scientific and 
literary investigations, are but illy suited to the progressive 
development, the practical activity, and the increased en- 
ergy of spirit that now heaves up, like some plutonic fire, 
the purified elements of a better life ! This requires the 
steadfast efficiency, the practical tact, and the sanctified 
energy of men, who can bring their reason into subjection 
to the faith once delivered to the saints ; and, who will never 
agree to sacrifice a particle of the truth to the pragmatism 
of a utilitarian and latitudinarian age. The history of the 



TUB BROKEN PLATFORM. 35 

Church in Europe, during the last century, has taught them 
how little can be expected from a system that admits every 
phase of belief ; and, how deplorable are the results, when 
the Confessions of the Church are sacrificed. Determined 
to avoid such consequences, whatever others may do, we 
shall never desert our post, sacrifice our faith, and prove 
recreant to the sanctity of our ordination vows ! 

We ask you, finally, will you desert your Confession ? 
Remember, Luther's tree still flourishes.* It has grown 
tall, and lifted up its head to the skies. It has spread over 
many lands; and, under its shades thousands have found 
shelter; whilst its fruit has nourished all who sought its 
grateftd shade ; and its leaves have been for the healing of 
the nations. Would you inflict a single wound upon it, or 
lop off a single branch ? 

Rash mortal, spare that tree ! 

Touch not a single bough ! 
In youth it nourished me ; 

And I'll defend it now. 

Beneath its welcome shade, 

Was my ancestral home — 
Let thy bold hand be stayed, 

Thou shalt not hack it down. 

Its branching arms enclose 
A consecrated spot ; 



* In allusion to the popular legend, that Luther, on his way to Worms, 
met a very old woman, with a bundle of dry sticks; and, inquiring of her 
what she wanted with them, she stated, that Luther, a great heretic, was 
that day to come to Worms, and, that these sticks were to aid in burning 
him ; upon which Luther is said to have taken one of those dry sticks, and 
thrusting it into the ground, said : " So sure as that stick shall revive and 
grow, they can never burn Luther." When, immediately, it was said to 
have revived and grown up to a large tree. For many years after, a tree 
was shown, that was known by the name of Luther's tree. 



36 THE BROKEN PLATFORM. 

My Fathers there repose ! — 
And thou shalt harm it not. 

And there's a mother's grave ! — 
Cease, mortal ! cease thy toil! 

Forbear thine arm, and save 
That consecrated soil. 

And there childhood and youth, 
And age, were taught to know 

The power of sacred truth — 
Strike not a single blow. 

Placed there by Luther's hand, 
And nourished by his care ; — 

There, mortal! let it stand, 
And thy rash act forbear. 

Its vast and powerful form ; 

Its head high in the skies, 
Has braved full many a storm — 

And thy weak wrath defies. 

'Tis an inheritance, 

Which to the Church is given: 

And not a branch her friends 
Will suffer to be riven. 

Thy purposed aim revoke, 
Go, fight the common foe ; 

And let the gnarled oak, 

Receive thy heaviest blow ! 

But here thou shalt not harm 
A leaflet on this tree, 

Its friends — long may it charm, 
And their rejoicing be ! 



We have thus hastily, and without regard to system, 
thrown together a few thoughts as they occurred to us. All 
we ask, is a candid and unprejudiced examination of our ar- 



THE BROKEN PLATFORM. o7 

gument. When we can say, that we have sincerely, and 
under much trial and labor, devoted more than a quarter 
of a century to the ministry, in the Church of our choice, 
our opinions might at least be entitled to respect — the more 
so, as we believe them to be in accordance with those of 
many of our brethren, who, with us, occupy a conservative 
stand-point in the Church. And, precisely this class of 
ministers — who have been in office twenty-five or thirty 
years — can best judge how this unfortunate scheme has been 
thrust upon us. Older fathers are but few ; and they would 
no longer mingle in this "rabies theologorum," whilst our 
younger brethren, who have entered the Church since, may 
not feel disposed, through want of time and pressing en- 
gagements, to take an active part in this matter. We hope, 
therefore, that our imperfections in style, arrangement, &c, 
will be kindly overlooked, and, that the following defence 
of our venerable creed, will be read with candor. We sub- 
mit the whole to you ; judge for yourselves. We have ful- 
filled a duty, which, after many a struggle, we were com- 
pelled to perform. 

We have, as you will find, examined all the charges 
against our Symbolical Books, except in regard to Baptism 
and the Lord's Supper. Examine the subjects here discussed, 
and you will receive a more favorable impression respecting 
our Confessions. In regard to the other two, we design, if 
Providence permits, to enter more extensively into an ex- 
amination of them. But, as they are subjects of more im- 
portance, and, as we are almost incessantly engaged in our 
official duties, it will require time. In the meanwhile, we 
would only say, in reference to Baptism and the Lord's Sup- 
per, as stated in our Symbolical Books, that they are con- 
troverted points ; that it is by no means a settled matter, 
that they are errors ; and, that because they are received, 
4 



88 THE BUG K I : X P L A T F 1 ; M . 

under various modifications, by a large majority of the 
Christian Church, they are not only entitled to your respect, 
but deserve that no one should hastily judge, and recklessly 
denounce them. 



CHAPTER II. 

THE MASS, REJECTED BY OUR SYMBOLICAL BOOKS. 

Yv r E should have greatly preferred it, to prosecute our in- 
vestigations without reference to any name or person. This, 
however, was found impossible. As this whole controversy 
has its origin in the works of Dr. S. S. Schmucker ; and, 
inasmuch as the statements which have been made from 
various quarters against our Symbols, are but the retailed 
stereotyped leaves of those works ; and, inasmuch as we have 
to meet certain statements and arguments contained in them, 
we are under the necessity of referring directly to them. 
Nor can there be any reasonable objection to this. When 
an author publishes a work, and gives it to the world, it be- 
comes public property, and any one possesses the right to 
examine, and either approve or condemn it. And, espe- 
cially, if in such a publication, those views and opinions are 
assailed, which another believes and holds sacred, the latter 
is fully privileged to investigate and criticise its contents, 
to defend and maintain his views. Hence, we feel perfectly 
justified in examining the charges contained in our author's 
works against our Symbols, whilst for the author, personally, 
we have the highest respect. 

In commencing with the "Mass,'' we remark, that the 
peculiar manner in which our author made his statements, 



T U i: B R K E N P L A T F R M. B9 

appears to us to have been intentional. It was evidently 
designed to create the impression, that the "Romish" mass 
was taught in the Augsburg Confession ; and. such an impres- 
sion would naturally remain upon the mind of every one, who 
would read his statement. And yet, this is done in such a 
way, that he might have sufficient latitude to escape, if the 
gross error should be detected. But, as many believe from 
his statement, that the mass was taught ; and, as the charge 
is still reiterated, we cannot let him off without showing, 
that with, all his acuteness, he has for once overreached 
himself. Nor can we in any manner account for his neglect 
of the accuracies of theological investigation, unless it be 
that he depended too much in the overweening confidence 
of his readers, or trusted too much to their ignorance. Vv r e 
deeply regret, that we are obliged to point out these curi- 
osities in his statements ; but we wish to be faithful to the 
truth, and true to the Church and her noble Confessions. 
Conscious of the purity of our motives, should we neverthe- 
less commit an error, our offence will at least not be mortal ! 

In order fairly and distinctly to exhibit this matter, we 
refer the reader to a work, entitled " The American Lu- 
theran Church," &c, published with our author's consent, 
and containing his occasional discourses, &c. In the latter 
part of this work, he professes to give the "Features" of 
the Lutheran Church. We give his second feature : 

II. " Feature is the rejection of several tenets formerly 
held by our Church in Europe, and taught in some of her 
former symbolical books." He then specifies them as fol- 
lows, adding his comments on each. 

a. "Exorcism." 

b. "Private Confession," &c. 

c. " The true body and blood of Christ," &c. 

d. "Baptismal Regeneration." 

e. "The Mass," &c. 



40 IB E B E K E N r L A T F II M. 

I. Now we wish here to inquire, whether our author does 
not specify the "mass" as one of the "tenets" "formerly 
held," but now rejected f As his comments on this subject 
elsewhere intimate a different view, we wish to pin him 
down on this point, so as to prevent him from escaping this 
most unaccountable dilemma, by denying that he ever 
insinuated that the " mass" was taught in any of our sym- 
bols. Let the reader candidly examine what other mean- 
ing can be attached to the foregoing statement, than that 
the mass was actually taught. And would not any one, 
not acquainted with our standards, on reading his state- 
ment, without the least thought on the subject, receive the 
impression, that this " tenet" was contained in our symbols? 
His second feature is, " The rejection of several tenets 
formerly held but now rejected" &c. Among these 
"tenets," he enumerates the "mass;" and hence, accord- 
ing to the ordinary meaning and clearest construction of 
language, he designs to say, that the "mass" was "for- 
merly held" but is now rejected. His statement is capable 
of no other construction. 

Suppose we were to publish a work on the doctrines of 
the Lutheran Church, and that the subject was stated in 
the following manner : 

II. Our second position is, that the Lutheran Church 
teaches the following doctrines : 

a. The Trinity. 

b. The Divinity of Jesus Christ. 

c. The Humanity of Christ. 

d. Justification by Faith. 

e. Human Depravity. 

Now, let us inquire, would not any one, on reading the 
foregoing caption, at once receive the impression, that we 
meant to say that the different tenets enumerated by us 



THE Ell KEN PLATFORM. 41 

were actually taught in the Lutheran Church ? Would ho 
not at once understand, that we included the last tenet 
mentioned, as well as the first ; that the last was taught by 
the Church as well as the first ? Nay ! could our language 
be tortured to mean anything else ? Would it not be 
ridiculous for us to assert, that we included the first (the 
Trinity) as a tenet of the Church, but excluded the latter 
(human depravity) ? It is, therefore, a conclusion, sus- 
tained by the clearest logical deduction, and in accordance 
with the common-sense meaning of words, that Dr. S. 
asserts, that the "mass" ivas a " tenet" " formerly held" 
but now rejected. For, not only would such an impression 
be made upon the uninformed reader, but we doubt not 
that it was also designed that such an impression should 
be made, the proof of which is seen in the fact, that the 
charge is constantly reiterated of alleged errors, and the 
mass enumerated as one of them; and we know of no 
other publication where this error is attributed to our sym- 
bols. As many believed it, they must have gotten it here, 
for we do not find the charge anywhere else. Hence, the 
intended impression was but too successfully made. There 
is no escaping the difficulty ; and hence we do not hesitate 
to declare, that Dr. Schmucker asserts that the "mass" 
iv as formerly taught in some of our Symbolical Boohs. If it 
be demanded why we appear so very specific on this point, 
we reply, that we wish to exhibit on the one hand our 
author's inconsistency ; and, on the other hand, to demon- 
strate his obvious purpose to state the matter in such a 
peculiar form as to make his readers to believe, that the 
"Romish mass" was taught in some of the "symbolical 
books," and yet, in case the matter should ever be investi- 
gated, to leave him room for escape. But we shall not let 
him off quite so easy ! 

4* 



42 THE BROKEN PLATFORM. 

2. In the next place, why did not the Doctor tell us 
•what was meant by the "mass," as it was practised by the 
Papal Church, and as it was understood by the Reformers ? 
There is no little ingenuity displayed in using this term 
without any qualification, for he well knew that no other 
"mass" but that of the Romish Church would be under- 
stood by his readers. Hence, he employs this term in this 
general way to accomplish his purpose on the one hand, 
and to leave room for escape on the other ! Why not tell 
us what the Papal Church teaches, and what our Reform- 
ers meant by it, and why it was retained in the Augsburg 
Confession ? 

" Distinguendum est inter missam Christianam, et super- 
stitiosam sive idolatricam. Ilia est Icgitima sacrce coencs 
celebratio: Haec a Pontificiis definitur, quod sit sacrifi- 
cium incruentum novi Test, propitiatorum et satisfacto- 
rium," &c. &c. — Hollaz, part iii, sec. ii, cap. v. 

Now, had the Doctor stated this distinction, there would 
have been less room for censure ; but this did not answer 
his purpose, as it would at once have put an end to all con- 
troversy respecting this point. Had he written "the 
Romish mass," the charge would have been too grossly 
incorrect. Hence he says simply "the mass," fully aware 
that his readers knew of but one kind of "mass," and 
that was the " Romish." Thus he could effect his purpose 
without too palpably committing himself. We give him 
credit for polemic skill, if even we cannot speak so favora- 
bly of his purpose to render our Confession unpopular. 

3. Then, again, the Doctor either knew, or he did not 
know, that, as incidentally the name " mass" was retained in 
the Augsburg Confession alone, it meant nothing more than 
the Lord's Supper. In either case the inconsistency is the 
same. But that he was fully posted up on this subject will 



THE BROKEN PLATFORM. 43 

appear hereafter. For the present, however, we will demon- 
strate (as that term is found in the Augsburg Confession) 
what was understood by it, and that everything supersti- 
tious and unscriptural in celebrating the Romish mass was 
utterly rejected. 

In the commencement of the Reformation, the various 
names by which the Lord's Supper has since been desig- 
nated were unknown or unusual. As the attendant cere- 
monies were all performed in the Latin language, it was a 
laudable foresight in Luther not at first to reject the term 
"Missa," by which this sacrament w r as wont to be called, 
in order not unnecessarily to offend the weak.* The term 
" Missa" (mass) arose, as is supposed, at an early age, in 
the Latin Church, from the words employed in dismissing 
those who were not permitted to remain whilst believers 
celebrated the Lord's Supper. The form used was, "Ite! 
missa est." 

" Habet vox missa originem Latinam, et ita dicitur a 
dimissione populi: missa est: h. e. dimissionem habetis." 
(Ye are now dismissed.) — Hollaz, part iii, sec. ii, cap. v. 

This term was consequently applied to the Lord's Sup- 
per specifically. 

" Hinc itaque orta vox missa, circa finem saeculi tertii; 
ea quidem ratione ut ipsa EucJiaristice celebratio praccipue, 
eo nomine veniret" — Buddeus, Theo. Dog. p. 1079. 

* Walch, Intro, in Lib. Symb. book i, chap. 3, p. 360. " Vidimus adhuc, 
quid,ab Augustanis Confessoribus in missa pontificia fuerit desideratum]' &c. 
" Igitur confessores nostri ita retinnerant vocabulum misses, ut veram illius 
significationem, qua Mud in antiqua ecclesia valebat, restiluerunt.'" Let any- 
one place himself in the condition of the Reformers, and he will readily 
perceive that a cautious reference to prevailing, deep-rooted customs would 
necessarily prevent them from giving offence, by rushing at once into 
extremes. They displayed a discretion we highly recommend to the friends 
of new creeds ! 



44 THE BROKEN PLATFORM. 

This appellation was at first retained by the Reformers 
to avoid the charge of rejecting the Lord's Supper itself; 
but that they understood nothing else by it than the ad- 
ministration of the Eucharist,* divested of every Papal 
error, is so well known, that no further proof would be 
necessary, were it not for the bold assertions of certain 
persons to the contrary. 

That it was applied to the Lord's Supper, properly and 
scripturally administered : 

" Ceterum vocem missae, si ipsam Eucharistiam seu 
sacram coenam, denotat, prout secundum institution em 
Chiisti servatoris administratur. non repudiamus." — Bud- 
deus, lib. v, cap. i. 

But as this term, at first used by the Reformers in an 
evangelical sense, as above shown, was misapplied and 
perverted, it was, in a very short time, entirely and autho- 
ritatively abandoned, together with every Papal relic not 
essential to the sacrament. 

" Quodsi autem Eucharistia sacra hoc nomine (missa) 
intelligatur, prouti in Romana ecclesia, per various, eosque 
gravissimos, errores corrupta est, et theatrali quadam 
pompa administratur ; merito cum re ipsa, vox quoque 
missae a nobis rejicitur" — Buddeus, lib. v, cap. i. 

That all the abuses of the Romish mass were rejected, is 
repeatedly asserted in the Apology, and that, finally, the 
very name was ignored, is equally evident from the Smal- 
cald Articles. And to show how specifically this was done, 
we supply a few more extracts. 

" Quod missa, in papatu sit maxima et horrenda abomi- 
natio," kc. — Art. Smal. p. ii, art. ii.f 

* Among the many proofs, the Apology uses the term in this conneciion 
also. Art. xxiv. ' ; Wir haben in imserer Confession augezeigt das wir 
baltcn, dasz das J&bendmahl oder Messc, niemands from mache ex opcre operu- 
1vm." The terms are here identical. 

j '■ Dasz die unease mi pabsUliuiu mi;.-? Jer grcecestc und schrecklicliste 



THE BROKEN PLATFORM. 45 

" Ceterum draconis cauda ista, peperit multiplices abomi- 
nationes el idolatrias." — Ibid.* 

" Summatim : Quidquid missa pontificia est, et quidquid 
habet, quod ex ea natum est, quidquid ei adhaeret, id uni- 
versum ferre non possumus, sed damnare cogiuiur," &c. — 
Ibid.f 

"Lutherus aber strebete lieftig darwider (messe), und 
lag Spalatino fast mit Ungestiim in Ohren, das er dieses 
Beth- Avert (wie er es immer nennet), mochte abschaffen 
helfen." — Seckendorf, p. 581. 

These proofs and illustrations, which might be greatly 
multiplied, must convince every candid reader that there is 
not the slightest foundation for the charge so guardedly 
made, and yet so distinctly refuted, as we shall prove, by 
the same writer ; whilst it cannot but be a source of grief 
to the friends of our creed to find means of this nature 
employed against it. As regards the reiteration of these 
charges by stars of lesser magnitude, we cannot even 
notice them. We have, therefore, most irrefutably shown : 

1. That the " Romish mass" is neither taught nor even 
remotely sanctioned by any of our symbolical books, not 
even by the Augsburg Confession. 

2. That the name "mass" is employed in the Augsburg 
Confession to mean the celebration of the Lord's Supper, 
"secundum institutionem Christi," with appropriate and 
Scriptural ceremonies. 

3. That from the beginning all papal superstitions, un- 

graxiel sein.'" " Ists dock ein Menschenfundlein." " Zum andern ists ein 
unnoethig Ding." 

* " Ueber das alles hat dieser Drachenschwantz, die messe, viel ungezie- 
fers und geschmeis mancherlei abgOtterei gezeuget." — Art. Smalcald. 

"j" "Una in summa, was die messe ist; was daraus kommen ist ; was 
daran hanget, das koennen, wir nicht leiden, und muessens verdammen." 
—Ibid. 



46 THE BROKEN PLATFORM. 

scriptural ceremonies and rites, were abandoned and de- 
nounced. 

4. And that at an early date even the name was re- 
jected, and that by Luther himself, as -well as the rest of 
the Reformers, as our quotations show. And all this we 
shall demonstrate also from our author's own statements. 

We must here again refer to the second " Feature" of 
our author, namely, " the rejection of several tenets for- 
merly held by our Church in Europe, and taught in some 
of her symbolical books." Amongst these "tenets" he 
specifies the "mass," and thus proceeds: " The mass," — 
then, as if suddenly struck with the palpable error in his 
caption, he qualifies it by saying, " the mass, that is the 
name and some of the ceremonies of the Romish mass, 
were retained in the Augsburg Confession." Having thus 
created the impression that the mass was taught (without 
telling his reader what the Reformers understood by it, 
and why it was necessary for them to proceed cautiously), 
he makes a slight variation by saying, that he meant the 
name and some of the ceremonies. But, as if forced by 
the omnipotence of truth, he immediately adds: "The 
errors in doctrine, by which the Romish mass grew out of 
the Scripture doctrine of the Lord's Supper, were rejected 
in that (the Augsburg Confession) as in subsequent symbols." 
Here now is a second qualification. But even here our 
author felt insecure, and hence he proceeds to say, " sub- 
sequently, however, great changes were made in the public 
ceremonies attendant on the Lord's Supper." A third 
variation! Nor is this all. He adds: "And Luther, in 
his Smalcald articles, rejects the mass entirely, both the 
name and the accompanying ceremonies ;" and finally he 
says, "and soon after the ivhole Lutheran Church followed 
him" 



THE BROKEN PLATFORM. 47 

Now, overwhelmed with amazement, we ask, how could 
the Doctor, conscious of the facts he here states, introduce 
the mass at all, as he does under the caption above stated, 
or repeat the same in the " Platform ?" What possible neces- 
sity was there for such a statement ? Could there have 
been the slightest occasion, the most remote cause, to 
excite prejudice, and agitate the Church, by even referring 
to a topic, so repeatedly and utterly repudiated ? If " the 
errors in doctrine" were rejected " in that, as in subsequent 
symbols ;" if" great changes were made in the public cere- 
monies," &c. ; if Luther "rejects the mass entirely, both 
the name and the accompanying ceremonies ;" and, if 
"soon after the whole Church followed him," what on 
earth could have been his motive in this matter ; and with 
what show of reason could he enumerate the mass (for the 
general reader would neither understand or know of any 
other than the Romish) as one of the tenets formerly held, 
but now rejected ? We confess that we are utterly at a 
loss to account for such an extraordinary and unwarranta- 
ble procedure. 

But the contradictory nature of these statements is 
rendered still more glaring by what he has since published. 
In the so-called " Platform," in the construction of which, 
according to an article recently published by him in a 
newspaper, he bore a part, these supposed errors are reite- 
rated ; whilst in the article itself, they are also repeated, 
with this difference, however, that now it is not grossly the 
mass, but the ceremonies of the mass ! In contrast with 
all this, in his last work, the " Lutheran Manual," he takes 
especial pains to show, that the Reformers had repudiated 
every vestige of the Roman mass ! Yv r e leave others to 
reconcile these statements, only remarking, what must we 
think of the attempt, which has led a large number of our 



48 THE BROKEN PLATFORM. 

ministers to believe and assert the charge about the " mass," 
and the ceremonies, when the author of such an attempt 
not only knew, but most distinctly established the fact, that 
the Reformers and our Symbols, most unequivocally dis- 
carded the name, ceremonies, and everything belonging to it. 
But, great as our wonder must be, to find, that after he 
most unequivocally stated these facts, he repeats the charge 
of the mass, among others in the very latest article, 
endorsed by himself, as, in the "Platform," in other arti- 
cles, &c, yet our astonishment must become perfectly 
bewildering, when, in addition to these opposite and con- 
tradictory statements, he allows himself a concluding re- 
mark on this point, that " caps the climax" of theological 
ratiocination ! 

4. Let the reader calmly contemplate the remark, which 
concludes this unique delineation of doctrinal "Features." 
After stating as above, that the Church had freed itself 
entirely from the mass, name, ceremonies and all, he seems 
vexed at his own concessions, and strives partially to neu- 
tralize their effects by saying : " Still, if the Augsburg 
Confession were strictly binding on us, we should be under 
the necessity of adopting, on sacramental occasions, ALL 
the public ceremonies, then and now usual in the Romish 
Church, in celebrating public mass !" 

Now, what could possibly have induced our author to 
venture such an assertion ? Of the many unfortunate 
statements made against our Confessions, this is the most 
so ! Really we know not what to make of it. If we had 
not resolved to avoid everything that might be unnecessa- 
rily severe, we could say some hard things on this point. 
We ask the Doctor, did you really believe this statement 
yourself? Or did you suppose that no one would ever 
notice it ? And yet, as it seems so confidently asserted, 



THE BROKEN PLATFORM. 49 

that some have doubtless believed it, we are obliged to 
apply the test, startling as it may prove. Its inconsistency 
with what he had previously said is so glaring, that we 
would fain avoid exposing it ; but unpleasant as it is, we 
are obliged to proceed. 

At the head of the very same paragraph, he says that 
" some of the ceremonies were retained ;" and at the close 
of it, he asserts that if the Augsburg Confession be strictly 
binding on us, we should be obliged to adopt " all the cere- 
monies." 

He further tells us that the Smalcald articles repudiated 
name, and all the ceremonies of the mass ; and here he tells 
us that we cannot strictly hold to our Confession, without 
retaining the whole of them ! 

Besides, if this necessity existed, the Augsburg Confession 
neglected to specify these ceremonies. This would prove 
a most unhappy oversight ; for how are we to know or use 
them ? Is it possible or reasonable, to make anything 
binding upon us, without telling us what it is ! Why, there 
is a contradiction in the very idea. And, the Augsburg 
Confession does not tell us that all the ceremonies, then and 
now usual, were binding on us, or even intimate remotely 
their nature and mode of performance. What then be- 
comes of the assertion, that all would be binding upon us ? 
Fortunately, however, we have accidentally discovered a 
description of them ; and as the authority will not be called 
into question, we will furnish it for the profit of those who 
may find themselves in a similar predicament with our- 
selves. The mass is performed : " cum variis gestibus, 
motibus et actibus ; ut saepius geniculari ; inclinari ; strictis 
manibus modo distendere, modo reducere brachia ; subinde 
se convertere ; nunc esse clamosum, nunc magno silentio 
quaedam demurmurare ; suspicere in altum ; esse pronum ; 
5 



50 THE BROKEN PLATFORM. 

nunc in dextrara, nunc in laevam partem altaris commigrare ; 
micare digitis ; inhalare in panem et calicem ; ea tollere in 
sublime, postea reponere ; panem frangere, et in calicem 
immittere ; pectus ferrire pugno ; suspirare ; clausis oculis 
representare somnum ; rursus expergisci ; patellam deaura- 
tam aversum extenso bracchio demonstrare populo ; admo- 
vere earn fronti atque pectori ; deosculare nunc altare ; 
nunc imagunculum metallo inclusum," &c. Vide Chemnitz, 
Examen Concilii Trid. De Sacrificis Missa, p. 165.* 

Does the Doctor mean all these ceremonies ? All of 
them ? We know of no others, " then and now usual in 
celebrating public mass." And the authority of the distin- 
guished Chemnitz, whose magnificent work, above quoted, 
has immortalized his name, will certainly not be doubted. 
And he refers us to Sleidanus, who was practically ac- 
quainted with these ceremonies, so that there can be no 
doubt on the subject. 

But why pursue a subject, which, in consequence of such 
assumptions, is absolutely becoming ridiculous. No defence 
even, on our part, would have been necessary, had it not 

* For the relief of those, who, in adopting the Augsburg Confession may 
feel themselves obliged to practise " all the ceremonies, now as then usual in 
the Romish Church,*' we add a translation. The celebration of the mass 
consists " in various gestures, motions, acts ; such as, frequently to bend the 
knee; to bow. with folded hands; sometimes to stretch forth the arms, then 
again to let them down ; occasionally to turn around, now to cry out aloud, 
then with a suppressed voice to utter muttering sounds; to look up on 
high ; to bend forwards ; to move from place to place ; sometimes to go to 
the right, sometimes to the left side of the altar ; to play with the fingers ; 
to breathe upon the bread, then into the cup ; to lift it up, then again set it 
down ; to break the bread, and put it into the cup ; to strike the breast ; 
to sigh, with closed eyes to imitate sleep, then again to awake ; to exhibit the 
gilded paten, with averted look to the people ; to move it (to make a cross 
with it) from the forehead to the breast ; to kiss the altar,"' &c. &c. Is this 
the result of receiving the Augsburg Confession ? Then may we also say : 
" Baculus stat in angulo, erqo pluet!"' 



THE BROKEN PLATFORM. 51 

been occasioned by the statements of those who would esta- 
blish a new creed, and who must therefore find fault with 
the old. But have not our illustrations demonstrated how 
utterly untenable, unfounded, and even absurd, the alleged 
difficulties are ? 

Brethren ! for the sake of your own credit, repeat no 
longer the idle tale of the mass ; the mass ! Do not stake 
your reputation, as educated men, by talking about exploded 
ceremonies, that never were demanded or even approved 
in the Church. Do not incur the charge of being unread 
and intellectually imbecile, by even a silent approval of 
the alleged error here refuted. For the sake of your 
venerable Church, the mother Church of Protestantism, 
pursue no longer the suicidal scheme, to divide and distract 
her by innovation, opposition to her venerable Confession, 
and the introduction of new religious tests ! The hand be 
palsied that is wilfully stretched out to injure her ! 



CHAPTER III. 

EXORCISM. 

If the former charge respecting the "Mass" has dwindled 
down to a mere idle tale, to a wretched second edition, got 
up in the nineteenth century, for the sake of creating capital 
in favor of "American Lutheranism," but neutralizing the 
designed effect, by its own inherent absurdity ; this second 
charge of " Exorcism," is absolutely and superlatively ridicu- 
lous ! For, whilst the mere shadow of a pretext can be 
found for the former, as the innocent name is retained, not 
the slightest color, nor the most distant cause or motive, 



52 THE BROKEN PLATFORM. 

can be given for the latter. The reader will be astounded 
to find this error charged upon the Church, when we assure 
him, as we shall prove, that it is not contained in a single 
authorized symbolical book; that it was never regarded 
as symbolical, but as a ceremony that could be retained or 
rejected at pleasure ; and, that in this light, it was received 
from the very beginning. 

1. Exorcism, in its literal sense, was practised already 
by the Jews, as we learn from Luke 11 : 19 ; Acts 19 : 13, 
seq.* From the Gospel we learn that our divine Redeemer 
not only cast out devils himself, but also conferred the same 
power upon his immediate disciples. In process of time, 
after this miraculous gift was no longer conferred, the priests 
of both the Greek and Latin Churches, believed and taught, 
that a certain power was given them over unclean spirits.f 
But, when the Church became more corrupt, the priests 
presumed to exercise control over those evil spirits, which 
they taught dwelt in the wicked. And, as the adult Hea- 
then were regarded as possessed of the devil ; when, after 
they were converted to Christianity, it was thought appro- 
priate to eject him, at the time of their baptism ; and, in this 
manner, exorcism finally constituted an essential part of 
baptism in the Romish Church. J 

In the commencement of the Reformation, as must ap- 
pear obvious to all, it was a matter of great importance, not 
to proceed too rashly in the work, in order not to favor the 
charges of Romanists, that the object of the Reformers was 

* For the history of this tenet, vide Chemnitz, Ex. Tr. Con. pt. ii, p. 
261, et seq.; Buddeus, Theo. Dog. p. 1073. 

■\ " Quod hodie etiam geritur, ut per exorcistas, voce hurnana et potestate 
divina, flagelletur, et uratur, et torqueatur diabolus." Cyprianus in ep. ad 
Magnum. 

J " Seculo quarto in more positum fuisse, exorcismum cum baptismo 
conjungere, omni prorsus caret dubio." How this gradually came to pass 
may be seen in Buddeus, Theo. Dog. p. 1075. 



THE BROKEN PLATFORM. 53 

the overthrow of religion itself. The people at large had 
been thoroughly indoctrinated in the tenets of the Romish 
Church, and the greatest caution was necessary, not to offend 
the weak, or create prejudices in the minds of those they 
designed to profit. The people were too ignorant, and too 
superstitiously attached to the worship of the Papal Church, 
to receive the whole truth at once.* As Luther himself 
had been but gradually led to the perception of the truth, 
so he wisely judged, that it would be expedient to adopt a 
similar course in his great work, and not to proceed too 
recklessly ; but to endeavor, in a moderate and conservative 
manner, to open their eyes in reference to the Papal abomi- 
nations. And this laudable policy, is a distinctive mark of 
his whole career, in contrast with that of other Reformers. 
Whilst a Oecolampadius violently storms into the churches, 
mutilates, breaks, and burns crosses, images, and pictures; 
and, whilst a Zuingle co-operates in pushing forward the 
w T ork with force and arms ; and Calvin procures the death 
of heretics by fire ; our noble and generous-minded Luther 
opposes all violent measures ; tells the first-named, that he 
would do better, first to get rid of, and destroy the images 
in his heart ; and urges all, to use no other weapon than the 
sword of the Spirit. 

In perfect accordance with this principle of conservative 
wisdom, in which he stood a century in advance of all his 
cotemporaries, he, in the first instance, publishes the " Tauf- 

* Walch, Introd. lib. i, c. iii, p. 362. "Propter multitudinem sane erro- 
rem, vitiorum, corruptelarum, a quibus relipo ac sacra, erant repurganda, 
non omnia simul poterant imendari ; sed requirebat tarn gravissimum opus 
suum, temporis spatium, aeque et prudentiam. Nee qui negotio huic suas 
manus admovebant, ad earn vera cognitionis perfectionem statim pervenerant, 
ut omnia simul, quae requirerent, emendationem, potuissent perspicere : sed 
pro divinae gratiae atque humanae naturae ratione, successu temporis eorum 
scientia capiebat incrementa." 



54 THE BROKEN PLATFORM. 

biichlein," without any alteration, retaining the old forms, 
and in the original Latin. The way being thus prepared, 
he next translates it into the German language ; and, after 
a short time, publishes the same work, with additions and 
alterations ; and, from time to time, adds other publications, 
just as he found the people prepared for more light. If it 
were possible for us to transfer ourselves into the spirit and 
condition of things, as they then existed, and to understand 
things as well as he understood them, instead of uttering 
our unmeaning censures against him, for the manner in 
which he prosecuted his work (as many do at the present 
day, who seem utterly ignorant of the character, spirit, 
and superhuman wisdom of Luther), we would thank 
God, for having called and selected such a man for this 
glorious work, for endowing him with qualifications, and 
conferring upon him a genius, under the inspiration of 
which, he prostrated the mightiest power that ever ex- 
isted on earth ; and thus became the wonder, as well as 
the blessing of the world ! In regard to the contents of 
these publications, we shall speak hereafter. Previously, 
however, we must examine the statements of the Doctor on 
this subject. 

2. We commence with the closing remark of our author, 
on this subject; he says: "We are, therefore, perfectly 
right, in quoting exorcism as one of the former, but now 
obsolete doctrine of the Lutheran Church." See " American 
Lutheran Church," p. 239. 

Suppose, first, that the doctrine had formerly been taught, 
where was there a justifiable reason for thus dragging it forth 
to public notice again, and starting a new controversy on 
the subject, if it be true that it is now one of the obsolete 
doctrines ? If the Church has abandoned it, and if, for 
many years, she has settled down satisfied in this convic- 



THE BROKEN PLATFORM. 55 

tion, so that there has not been, during several centuries, 
any strife or contention on this point, and, seeing that all 
perfectly acquiesced in its rejection, by what reasons can the 
attempt be justified, which, under such circumstances, again 
makes it a bone of contention ? Let the authors answer it 
before the tribunal of an agitated Church, and at the bar of 
their own conscience ! 

And, if this tenet had obtained symbolic authority in the 
Lutheran Church, ought not the Doctor distinctly to have 
stated, what the Reformers, and the Church since, have 
understood by it ? This would have shown it to be a harm- 
less matter, and yet, an emblematical representation of an 
important scriptural doctrine, — a very different view from 
that of the Romish Church.* It is true the Doctor intimates 
this distinction, as we shall presently show, yet it is done 
so carefully and slightly, as not to weaken the belief on the 
mind of the reader, that any but the Papal view was meant. 

3. Let us examine the assumptions of the Doctor on this 
subject. As he did not find this doctrine in any of the 
separate symbolical books, he is compelled to make a des- 
perate effort to show, that exorcism had attained symbolical 
authority. Everything depended upon this effort, as he had 
started by enumerating it among the former doctrines of the 
Church. But, as in the former case, so also here, he had 
first to create his enemy, in order to fight him.f Not find- 

* " Distinguendum est inter exorcismum cr^avT/xcv (significativum), et 
tvtpynTMov (effectivum)." Hollaz. Ex Theo. p. iii, sec. ii, cap. v, p. 174. 

"f The Doctor reminds us of a very eloquent German divine in the Father- 
land, who, during the age of rationalistic " aufklaerung" was one day dis- 
coursing in grandiloquent terms about the terrible inroads of what he termed 
u luxus" A good old Dutch Bauer, terribly frightened at what he supposed to 
be some terrible wild beast, let loose among the people, exclaimed on leav- 
ing the church : " Der laeve Got, bewahr uns van dat hoellische dier !" The 
Doctor tried to make such a dier (Tliier) out of exorcism, but the effort 
failed % 



5o the broken platform. 

ing it in any accredited symbol, he is obliged to begin with 
Luther's " Taufbiichlein," a little manual on baptism, 
•which existed previously, and was published in Latin. This 
little work was republished by him, at first without altera- 
tion, in Latin ; afterwards translated into German, with 
alterations and amendments. Mueller, Int. p. 90. This 
contained the form of exorcism, to which, as we shall prove, 
the Reformers attached a different meaning. Now, because 
this work had been published, in connection with several 
imperfect and unaccredited editions of the Book of Concord; 
because, several " Kirchenordnungen" contained it; and, 
last, but not least, because Mr. Ludwig, of New York, pub- 
lished it in his edition of the symbolical books, therefore, it 
is symbolical ! Here, reader, you have the major part of 
his argument. Isn't the last argument powerful? 

The Doctor says : " If then a book derives its symbolical 
authority, in any degree, from the fact that Luther wrote 
it, this was symbolical." But, Doctor, this does not happen 
to be the case ; and you knew it ; and, besides, you knew 
that this was never taught or asserted by the Church. 
Hence, this goes for nothing. But the Doctor immediately 
adds : " or if, as may more properly be contended, it de- 
rives this character by being received into the authentic 
edition of the Concordienbuch, or official collection of sym- 
bolical books, then, also, must this character be conceded 
to it." But even this will not relieve the Doctor of his 
difficulty ; and that for two weighty reasons. In the first 
place, will he assert, that anything "received into the au- 
thentic edition of the Concordienbuch," &c, is on that ac- 
count symbolical? Is then, each publisher's introduction 
symbolical, Doctor ? Perhaps the index, Doctor, possesses 
"this character!" Then, too, " muat we concede this cha- 
racter" to all the various readings introduced by Mueller, 



THE BROKEN PLATFORM. 57 

in his edition ! Really, we wonder that such a supposition 
should be seriously stated. But, in the absence of valid 
proof, such a resort becomes a matter of necessity ! Let 
the reader appreciate these proofs ! 

But, there exists another difficulty on this point. The 
Doctor says : " If he (the reader) will examine the very first 
edition of the Concordienbuch, or authentic collection of the 
Symbolical Books, ever published, printed at Dresden, in 
1580, he will find it there," &c. Now, here are two mis- 
takes, for which we are at a loss to account. The Doctor 
is unquestionably too well read, and too familiar with the 
history of these books, not to have been aware, that he would 
find insuperable difficulties in reconciling this statement 
with the investigations of earlier, as well as later writers. 
Or, has he fallen into the very common error, not to distin- 
guish between the " Concordien Formel" (Forma Concor- 
diae), and the " Concordienbuche," (the Codex Symbolicus) 
of the Lutheran Church ? 

In the first place, one of the late writers from whom he 
quotes, in his introduction to the Symbolical Books,* speak- 
ing of the first (German) authorized edition, as the " editio 
princeps" describes the marks or characteristics, by which 
it was authenticated ; gives the names of its publishers, and 
says, that it was issued at Dresden, in 1579. In contrast 
with this, the Doctor speaks of the edition of 1580, as being 
the first, leaving his reader under the impression that his 
statement was a settled matter. 

In the next place, he involves himself in still greater per- 
plexity, by speaking of the edition of 1580. For the same 
author says,f that there were no less than seven different 
editions issued in 1580, all varying from each other. Now, 
we might inquire, which of these was the edition to which 

* Muller, Einleitung, p. cxii. "j" Ibid. 



58 THE BROKEN PLATFORM. 

he alludes? How does he know which (if any) of these 
seven was authentic? And, which contained Luther's 
" Tauf buchlein." If it be desired, we can refer to au- 
thority, which tells us when, under what circumstances, and 
in what editions of the Symbolical Books this manual was 
published. But, as this is not necessary to our purpose, we 
for the present omit further reference. We shall, however, 
refer to it again. 

But the greatest difficulty of all is, that none of these 
editions of 1580 were acknowledged as authentic. This 
fact, the Doctor probably noticed on the very page in Mul- 
LER, from which he made his extracts. They were editions 
published by private authority, and containing a number of 
errors and omissions. One of these editions was published 
by the celebrated Selneccer,* who unfortunately copied in 
it the Augsburg Confession, as altered by Melanchthon. 
He soon, however, discovered his error, and accordingly 
set to work, and, with great care published, in 1584, the 
first correct Latin edition, which was afterwards, as Ave shall 
see, authoritatively adopted as the authentic collection of 
Symbolical Books ; and from which, subsequently, all cor- 
rect Latin copies were published, f Other writers state the 
same facts, and unite in testifying, that the second edition 
of Selneccer was the only authentic one.;); Now, if the 
fact, that Luther's Taufbuchlein was published in connec- 
tion with any of the editions of 1580, had the slightest 

* Walch, Theo. Streit. vol. i, p. 153. 

fWalch, Theo. Stritig. vol. i, p. 153. " Doch erkante er (Selneccer) 
seinen Irtlmm bald, und gab darauf, 1584, eine neue Edition von der For- 
mula Concordiae heraus, und rtickte die unveranderte Augs. Confession ein 
nach welcher richtigea Edition von 15S4, des Selneccers, nachgehends die 
uebrigen in Lateinischer Sprache abgedruckt worden." 

J Mueller, Symb. Bucher, Einleit. p. cxii. " Eigentlich und allein authen- 
tischen von 1584." 



T H E BROKE N P h A T P 11 M. 59 

weight to render it symbolical, it would be entirely annulled, 
on the ground that none of these editions were authorized 
or publicly acknowledged. We might here, if necessary, 
adduce the testimony of Hutter and of Chemnitz, both of 
whom speak of but two editions, the German of 1579, and 
the Latin of 1584. Besides, it is even doubtful whether 
the Traubuchlein was published in the most important of the 
editions of 1580. For on the 23d October, 1580, the Theo- 
logical Faculty at Helmstadt, wrote to Chemnitz ; and, 
among other things, wanted to know, why the " Taufblich- 
lein" and " Traubuchlein" were omitted.* It would, therefore, 
seem, as if this little work was published only in a few 
private, obscure, and unauthorized editions.f Should there 
remain any doubts on the mind of the reader, respect- 
ing our statements, and after examining the references 
below, we would refer him, for further proof to a full state- 
ment of this whole matter, to Walch, Intr. Lib. Smyb. 
Lib. i, c. i, p. 64 ; where the second edition of Selneccer, 
of 1584, is given as the authentic one. The reader can also 
consult Muller, Intr. p. ex, et seq. ; as well as Walch's 
earlier work, Theo. Streitigkeiten, vol. iii, p. 158. It ap- 
pears, that Selneccer had inserted in his^rs^ edition, the 
Augsburg Confession, as altered by Melanchthon ; and, 
when convinced of his error, he published his genuine Latin 
edition in 1584 : " Quod ipsemet Selneccerus, quum error em 
suum, videret, anno mdlxxxiv, aliam editionem formulae 
concordiae ornaverit, et Augustam Confessionem genuinam 
atque invariatam inseruit." We are thus specific on this 
subject, not only because we wish to make no assertion 
without authority, but, also, because the Doctor has else- 

* Walch, Theol. Streit. vol. iv, p. 492. 

f Selneccer himself, in referring to these editions, says: " Antea publi- 
catus est liber Concordiae latine, sed privato et festinanii instituto^ &e. 



60 THE BROKEN PLATFORM. 

where asserted, that there were even doubts as regards the 
genuine copy of the Symbolical Books. We merely wished 
to show that among learned men, there is no difficulty on 
the subject. 

We now return to the edition of 1584. This collection 
of Symbolical Books was published at the instance of " drei 
weltlichen Kurfuersten" the Electors of Saxony, Palati- 
nate, and Brandenburg. In this edition the Trau and 
Taufbiichlein was omitted;* for, as objections had been 
raised against it, these three princes agreed, that it should 
remain optional with every one, either to receive or reject 
them.f They also publish their reasons for this omission, J 
in which (though at first some seemed dissatisfied, even 
Chemnitz himself) the whole Church soon acquiesced. We 
demand, would such a procedure have been ventured or 
tolerated, if this Taufbiichlein had been regarded as sym- 
bolic ? Would even the Princes have dared to use this 
freedom with regard to any one of the known Symbolical 
Books? And does not the whole history of this little 
work show, that it never was regarded as symbolic ? Even 
Chemnitz himself, though he was dissatisfied with the 
omission, declared that the Taufbiichlein was not, in con- 
nection with the Catechism, to be appended to the Symbo- 
lical Books. § Besides all this, the Taufbiichlein never was 
acknowledged as symbolic. No authority, like that which 

* Muller, xc. 

t Muller, xc. " Deshalb seien die drei Weltlichen Churfursten ueberein 
gekommen, dasz es einem jeden freistehe, beide Buecher zura Concordien- 
buche hinzuzuthun oder wegzulassen." 

J The reasons given are, 1. Dasz beide nicht Lehr — und Bekenntns- 
schriften, sondern Libri ccremoniales et liturgici seien. 2. Dasz die einzelnen 
Kirchen in Ceremonien freiheit hatten. 3. Auf die oberlandischen Kir- 
chen, und die in der Pfaltz gesehen habe. 

§ Walch, Streitigkeiten, vol. iv, p. 492-3. 



THE BROKEN PLATFORM. 61 

authenticated the other books, ever acknowledged this. In 
short, it was never pronounced to be symbolic by any pub- 
lic act, by any assembly of men, or by any constituted 
authority. Why then endeavor to prove that exorcism 
was taught in the Church (of course, in the papal sense) 
simply because it is contained in this tract ? Why agitate 
the Church, by endeavoring to fasten upon her a " tenet," 
and that in its most odious form, which is not contained in 
her Symbolical Books ? What excuse can be given for thus 
needlessly and wrongfully attempting to excite prejudices 
against our symbols ? 

Thus far, then, we have irrefutably shown : 

1. That exorcism is nowhere found but in the " Trau- 
buchlein." 

2. That this tract is not symbolic, because published 
in some private editions of our Symbolical Books. 

3. That it was never rendered symbolic by any act of 
any public assembly, or by any authority. 

4. That it was never regarded as an essential part of the 
Book of Concord. 

If these statements have been sustained — and let the 
attentive reader judge for himself — what cause can be 
assigned, what excuse can be given for the introduction of 
this subject in the form and manner in which our author 
has given it ? 

3. It yet remains for us to show what the Reformers and 
their successors understood by this doctrine, so far as it 
was received by them. 

Here, as usual, the Doctor makes a very cautious re- 
mark, just sufficient to afford a way of escape, without 
destroying the intended impression on others. He says: 
"But it was more generally regarded as a symbolic incul- 
cation of natural depravity of the subjects of baptism." 
6 



62 THE BROKEN PLATFORM. 

Now, why limit this view by saying " more generally?' 
Why not say universally ? Will the Doctor point us out 
a single Lutheran writer from Melanchthon down to 
Rudelbach and Lohe who taught anything else? Do be 
pleased to specify a single one who believed in a " obsessio 
quozdam cor por alls V Did you ever hear of a single 
Lutheran minister who, at baptism, professed to drive the 
devil out of babies ! I hope I may be pardoned for the 
remark, for it requires more than usual patience to meet 
such insinuations. 

Our earliest writers, without exception, agree in repre- 
senting this ceremony as a figurative expression of natural 
depravity, or representation of the dominion of sin and 
Satan in the hearts of the unregenerate ;* that it consti- 
tutes a confession of the Church against the errors of the 
Pelagians and others ;f whilst all are careful in guarding 
against the abuses and superstitious rites of the Papal 
Church. As the Doctor has attempted to destroy the con- 
fidence of our people in their Confessions, respect for the 
truth requires us to state this matter fairly. Chemnitz, 
one of our most distinguished and learned, as well as one 
of our earliest writers, speaks of this tenet as setting 
forth our belief of the spiritual captivity and dominion of 
Satan. J Thus, all our most prominent writers. And no 
one ever dreamt of a real or personal possession {obsessio 
corjjoralis), or of any power over unclean spirits exercised 
in baptism. And whilst these writers are careful in reject- 

* " Nos autem asserimus, exorcismo tantum significari vel adumbrari 
tyrannidem et dominium Diaboli. qnod exercet in non renatos." — Hollaz, 
part iii, sec. ii, cap. iv, p. 174; Buddeus, Theo. Dog. p. 1074; Gerhardt, 
Loci Theol. Art. Bap. Lcc. 23. p. 1092. 

f Gerhardt, p. 1092. 

t Chemnitz. " Haec doctrina, de peccato originis, de potestate et regno 
Satan*," &c. 



THE BROKEN PLATFORM. 68 

ing all the abominations of Popery connected with this 
rite,* they all unite in representing the whole ceremony 
as belonging to the adiaphora, that is, to nonessential and 
indifferent matters. f Even in regard to the usual form, 
" adjuro te, immunde spiritus, ut exeas" &c, our writers, 
without exception, agree as to their figurative or symboli- 
cal sense. Hollaz, "De Baptismo," p. 176, says, " Haec 
verba intelliguntur de abstinentia a dominio ; quasi dicant 
Baptistse : Satana, non vindices tibi potestatem aut domi- 
nium in hunc infantum." And Baier remarks: "Verbis 
quidem imperandi modo conceptis, sed precationis ad Deum, 
cum fiducia atque hinc nata animositate adversus hostem 
depellendum sensu accipiendis." 

Thus we have examined every part of our subject, and 
have proved that it has not a single objectionable feature, 
as understood by Lutheran writers of accredited authority. 
And having shown that it is not contained in any acknow- 
ledged symbolical book, that it belongs to the adiaphora, 
that it is a mere ceremonial or liturgic ceremony expressive 
of our original depravity, and that, because it is neither 
commanded of God nor a means of grace, the Church has 
liberty to retain or reject it, so that to institute a violent 
polemic against it was as uncalled for and needless as it 
has nevertheless been injurious to our Church, we have 

* Gerhardt. " Cavendum vero. 2. Ne obsessione quadam corporali in- 
fantes laborare fingantur, cum spiritualem saltern ejusdem in regno Satana? 
captivitatem insinuet. 3. Ne Exorcismo evtpyeia qusedam tribuatur, quasi 
vi verborum istorum infaus ex regno diaboli liberetur." — Loc. 23, de 
sancto Bap. p. 1093. 

t Hollaz, part iii, sec. ii, cap. iv, p. 174. " Siquidem exorcismus neque 
divinitus mandatus est, neque medium salutis, neque pars cultus religiosi 
est, sed ex libertate Christiana ; quia est quoddam adiaphoron et libera 
eeremonia, neque praeepta, neque prohibita." 

Chemnitz. " Ecclesia habet libertatem ut doctrinam illam, aliis verbis 
scripturoe magis consentaneis, proponat et explicet." 



64 THE BROKEN PLATFORM. 

only yet to show that the Doctor was well aware of all 
these facts, but that having once resolved to destroy the 
confidence of our members in the symbols of their Church, 
he does not hesitate to be inconsistent with himself. 

We refer the reader to the earlier discourses published 
even in the very same work from which we have drawn our 
previous quotation, the " American Lutheran Church." 
We extract from his " Portraiture of Lutheranism," the 
second " discourse" in the work. When he painted this 
"Portraiture," he at least displayed sufficient artistic skill 
to enable one, by very close inspection, to recognize the 
original. But when, in Chap. X, he attempts to bring 
out the " Features," he lays on the colors, as we have seen, 
so "mixed up," thick, and dark, that it assumes the ap- 
pearance of a disgusting caricature ! 

As he may have forgotten in the latter what he had 
said in the former, it may serve a good purpose to remind 
him of it. In this "Portraiture," p. 65, he says: "The 
fourth item of improvement is the entire rejection of 
every remnant of papal superstition in the administra- 
tion of baptism." And then after stating that Romanists 
pretend to drive out evil spirits, &c, he proceeds : " This 
ceremony termed exorcism is performed by the priest with 
a multitude of formalities. Luther and the early Reform- 
ers rejected BOTH these principles [that unbaptized 
persons are possessed of evil spirits, and that the priest 
possesses the power by adjuration to expel them], yet 
retained a kind of adjuration, as a symbolic acknowledg- 
ment of the natural depravity of all men" He also says : 
" Yet many of our churches were from the beginning un- 
willing to retain the semblance of this ceremony, even as a 
declaration of natural depravity." And, finally, he men- 
tions that different churches and even whole kingdoms 
rejected it. 



THE BROKEN PLATFORM. 65 

Now, what, in regard to exorcism, is most obviously said 
in the above ? First, we have it as an" item of improve- 
ment" This is, at least, something in our favor, and 
clearly shows that our Church did not teach 'papal exor- 
cism. It was an improvement, and therefore a bright 
"feature" in this "portraiture." Then we are told, that 
Luther and the other early Reformers rejected "both 
these principles:" namely, "that unbaptized persons were 
possessed of evil spirits," and "that the priests possessed 
the power of ejecting them ;" " that many of our churches 
were unwilling to retain even the semblance of this cere- 
mony;" and, finally, that it was rejected by different 
sections and even whole nations, thus most conclusively 
showing that it was never regarded as symbolical, or 
viewed as taught in any symbolical book, or else they never 
could or would have treated it in this manner; but that 
because they regarded it as a matter of indifference it could 
be rejected or retained at pleasure, in which latter case it 
was contemplated as a mere ceremony expressive of "the 
natural depravity of all men." Now if all these bright 
"features" had been taken up by our author, the "Por- 
traiture" might have been more true to the original. 

Now, let the extracts from our author here presented be 
compared with those we previously mentioned in this chap- 
ter from other works of the same writer, and the whole 
subject be properly considered in connection with our illus- 
trations and references to reliable authors, and the conclu- 
sion must be irresistible, that the tenet of exorcism was 
never " formerly held, but now rejected by the Church." 
And was not the Doctor aware of all this ? The sum and 
substance of this w T hole matter appears to be the following : 

1. The world had to be ransacked to find the "tenet" of 
"Exorcism." At last it was discovered in a Roman 

6* 



66 THE BROKEN PLATFORM. 

Catholic manual, published in Latin, long before Luther's 
time. 

2. That, in the commencement of the Reformation, 
Luther republished this manual without alteration, and 
afterwards published a German translation of it. 

3. That Exorcism, in the sense of the Reformers and 
their descendants, was a matter of indifference, and simply 
regarded as a symbolical representation of human de- 
pravity. 

4. That this manual was omitted in authentic collections 
of the Symbolical Books, which would not have been done 
had it been considered as symbolic. 

5. That no authorized assembly, no public meeting, no 
public or private authority, ever pronounced it symbolical, 
and no accredited writer of our Church represented it as 
such. 

6. That, consequently, the whole papal view of this 
tenet had been repudiated. 

7. And, finally, that it must be a doubtful cause which, 
for its supports, rests alone on an old Catholic manual, 
which Luther republished and translated in the first stages 
of the Reformation, simply for the sake of preparing his 
way. 

Here, reader, you have the whole truth about Exorcism, 
as charged upon us. "What think you of it now ? 



THE BROKEN PLATFORM. 67 

CHAPTER IV. 

THE LORD'S DAY. 

It is also contended that the Christian Sabbath, or 
Lord's day, is rejected in our Symbolical Books. This ob- 
jection, like the rest, was at first stated with some degree 
of caution ; but as there seemed to be no objection, or, as 
no one ventured a " disclaimer," the charge assumed a 
very serious character ; so much so, that it might well be 
supposed that there must be at least some plausible founda- 
tion for it. And yet, the unprejudiced reader will find, 
that there is not the slightest ground for the charge ; but 
on the contrary, as we hope to be able to demonstrate, that 
the very opposite is taught. The charge alleged is, "the 
denial of the divine institution or obligation of the Chris- 
tian Sabbath, or Lord's day." I quote the very language 
used by the most prominent advocates of the " Platform ;" 
as it may be seen in a certain religious periodical, of 
December 14, 1855, and elsewhere. 

It is to be regretted, that any one should undertake to 
censure the Reformers, or pretend to find defects in our 
Symbolical Books, who neither seem to understand the cha- 
racter of such men as Luther, nor take the trouble to 
examine the circumstances which were connected with the 
publication of their Confession; who endeavor to measure 
the deep, profound, and comprehensive philosophy of those 
times, with the superficial pretensions of the present age, 
or compare the gigantic intellect of the Reformation, with 
the mental imbecility of the " Epigonen race" of the pre- 
sent age. Instances may even be given, which assume a 



6$ THE BROKEN PLATFORM. 

highly ludicrous character;* whilst a few "delegates" or 
"laymen," occasionally flattered the pride of their leaders, 
by their elegant lucubrations, about productions they never 
read.f 

It is well known that among the Reformers different 
views were entertained, not in regard to the question, 
whether the Lord's day was divinely instituted (for, on this 
point, Luther had no special controversy), but as to the 
mode and spirit in which it was to be kept. Inasmuch 
as there existed a profound distinction between the intui- 
tive perception of Christianity as separately developed by 
Luther and Calvin, corresponding with their constitu- 
tional temperaments, or rather with that state of mind, 
which the antecedents in their life, their providential 
training, and their previous moral and religious culture, 
created and developed, so we naturally find the same dif- 
ference in the general tone and spirit of the theological 
systems they respectively introduced. And accordingly, we 
find that these systems also differ in their conception and 
representation of the Lord's day. As Luther was espe- 
cially, and by the unmistakable interposition of Divine 
providence, through a protracted course of anxiety, morti- 
fication, suffering, prayer, and seeking, prepared and 
qualified for the great undertaking for which he had been 
chosen ; and, as Calvin only then appeared on the ground, 

* A case in point. In the published proceedings of a u Conference of 
the Alleghany Synod,"' of December 14, 1855, we find the following pre- 
cious characteristic of " young America :" c; Resolved, 3, that the following 
articles? ! ! which teach the ceremonies of the mass?!! deny the Divine 
obligation of the Sabbath?! ! &c, &c, be rescinded by us ! ; ' Now. the humor 
of the thing is, that these good brethren had probably never seen or read 
the Symbolical Books, and therefore did not know that "the following arti- 
cles* : had no existence. 

t And yet, their published sentiments are in perfect keeping with the 
above-mentioned Resolution of the " Conference of the Alleghany Synod" 



THE BROKEN PLATFORM. 69 

•when all personal danger was over, consequently without 
that deep experience and qualification of soul, which his 
noble predecessor had gathered on his knees and by con- 
stant intercourse with God, in prayer, — it was to be ex- 
pected, notwithstanding Calvin's great learning, that in 
the view (anschauungsweise) they formed of the nature and 
spirit of the Gospel, there would be a great contrast. 
Hence, we find that in the whole system of Calvin there 
is something harsh, severe, and repulsive, doubtless cor- 
responding with his peculiar physical and intellectual con- 
stitution. As the centre of his theological system seems 
to have been the Augustinian doctrine of absolute election 
and reprobation, in its severest form, his whole practical 
development, assumed the aspect of a poor sinner, trem- 
bling beneath the frowns of a relentless Judge, who from 
all eternity had reprobated him to perdition. It was 
therefore perfectly consistent with his whole system, that 
he should procure the burning of Servetus, and compla- 
cently receive the information of his death. Luther's 
nature, on the other hand, was more internal and profound,. 
Hence, his whole system is often misunderstood ; because 
it must be intensely studied in order to be accurately 
known. No superficial fanatic, will ever do him justice. 
He contemplated Christianity as sanctifying every relation, 
every department of human life ; yea, as influencing every 
proper calling, and giving life, tone, and aim, to every 
pursuit and purpose of human existence. He would extend 
the hallowing power of the Gospel over the whole man, to 
qualify him for all human relations, and make him a source 
of all possible good, to all around him. The Gospel, with 
him, accompanied by Divine power, was to soften down the 
rugged features of human nature ; to render man kind and 
charitable to his fellow-men ; and to call forth into lively 



TO THE BROKEN PLATFORM. 

exercise the noblest, the most lovely and endearing sympa- 
thies of our nature. Hence, we always find him kind and 
charitable. His deep-toned piety, his noble and triumphant 
faith, and the many kindly and amiable traits of his cha- 
racter, revealed themselves, even in all the severe and testing 
emergencies of his life. Thus we find that when his system 
was to be brought before the most powerful and magnifi- 
cent assembly of men that ever met on earth ; when every- 
thing depended upon the result, and whilst overwhelmed 
with anxiety and constantly engaged, he could write an 
affectionate and playful letter to his little son, thus showing 
how much his soul was attuned to the nobler emotions of 
domestic life. The same spirit marked his whole theologi- 
cal system ; which in this respect is in direct contrast with 
that of Calvin. 

The same "feature" is characteristic of their separate 
views of the Sabbath. In Calvin, we find something 
rigid, unattractive, and legal, respecting the observance of 
the Christian Sabbath. To him, it is a day, above all 
others, which must be devoted to acts of self-denial, morti- 
fication, and exercises of a painful character. Having never 
been led through the profound experience of Luther, he 
could not attain to the evangelical character of the Sabbath. 
It was not to him a day of rest, sanctified by the gratitude, 
and hallowed by the devotions of true believers ; but rather 
a day to be devoted to anxious and gloomy exercises (with- 
out the Christian's peace, and the Christian's joy, and the 
Christian's hope) and that by persons, who did not certainly 
know whether they might not in the end be found among 
the reprobates ! 

Luther contemplated the Christian Sabbath in a dif- 
ferent light. In accordance with his own deep, gracious 
experience, and consequent conception of Christian life, he 



THE BROKEN PLATFORM. 71 

regarded it as a day to be devoted to God in the spirit of 
evangelical liberty. His own spirit, entirely freed from 
all legal restraints, could celebrate it as a period in which 
the Christian, in the exercise of true faith, was to worship 
God as reconciled in Christ Jesus, consequently with hope, 
joy, and peace ; employing its sacred hours in acts of de- 
votion, in hearing and learning the word, of God. 

But, he had to meet the dominant Church on another 
ground, which, because it has not been properly considered, 
has been frequently misrepresented. The Papal Church 
taught that among other means, the Sabbath could also be 
devoted to meritorious acts, as a means to secure Divine 
favor. This view, as it contradicted the spirit of the 
Gospel, he had necessarily to combat; and he consequently 
declared, that no work we could perform on this, or on any 
other holy day, could avail with God, as a means of justifi- 
cation. But, to every reflecting mind, it must be obvious, 
that this was a question entirely distinct from that of the 
divine institution of the Sabbath. 

Now that there was nothing special set forth on this sub- 
ject in the Augsburg Confession, as we shall show hereafter, 
has its origin in the nature and circumstances of the conflict 
in which he was engaged. As the Papal Church did not 
deny the Divine origin itself of that day, there w T as then no 
necessity to make this point a subject of controversy ; just 
as several other cardinal points are slightly mentioned in 
that Confession, because not specially controverted ; and 
yet, no one has ever accused our Confession of being de- 
fective in relation to them. 

The want of clear conception is likewise apparent in 
the fact that some of the friends of the Platform do not 
seem to distinguish between the terms "feste" u feier" 
&c, and the Lord's day, as instituted by the Apostles. 



72 THE BROKEN PLATFORM. 

The want of historical information, has here also led some 
of our ministers into the unpardonable mistake, of substi- 
tuting a u fest" or " feiertag" in the place of the Christian 
Sabbath in the representations of the Confessions ! And 
when, very justly, our confessors protested against multi- 
plying feast, fast, and holy days, as they were imposed 
upon the people by the Romish Church, they acted in 
perfect accordance with the word of God. And now, we 
are to realize the singular fact, that some of the " Fathers" 
of the present day, apply to the Christian Sabbath, what 
the Reformers intended alone for the holy days of the 
Papal Church ! 

But when our modern reformers talk about denying the 
Divine institution and obligation of the Lord's day, or 
Christian Sabbath, they proceed a little farther than truth 
and facts authorize them. For, we might simply ask : 
where, in our Symbolical Books, is the Divine institution 
and obligation of the Christian Sabbath denied ? and they 
might find themselves in an unpleasant predicament. So far 
from this being the fact, our confessors taught the very op- 
posite ; and none but those unacquainted with their writ- 
ings would venture to assert the contrary. The historian 
knows how greatly the Papal Church multiplied holy days, 
in honor of saints, and for various other purposes, until 
the observance of them became a burthen to the people, as 
it interfered with their secular arrangements, and increased 
the power of the priests over the people. Now, when the 
Reformers protested against these human inventions, and 
very properly repudiated a large number of these festivals, 
we are not to apply their language to the Christian Sab- 
bath, which they employed alone in reference to unau- 
thorized holy days. 

But, in urging this alleged defect against our Symbolical 



THE BROKEN PLATFORM. 73 

Books, they manifest a strange inconsistency. They con- 
tend that they want no detailed creeds ; but a brief, simple 
exhibition of the acknowledged essentials of religion. Now, 
when in regard to the Sabbath, our symbols exhibit the 
very principle for which they contend, and set forth this 
subject, like that of the Deity of Christ, in a few general 
terms, these persons are dissatisfied, and urge it as a defect. 
In the one case they would reject these Symbolical Books, 
because they are too extensive, or enter too much into de- 
tail, and in the other they complain because certain topics 
are not sufficiently full and explicit. They adopt a certain 
principle, when it avails against these books ; but reject the 
same principle in case it offers an argument against the 
same. 

It is singular too, how this complaint gradually assumes 
a more grave and serious character. At first the difficulty 
seemed only to be, " the lax notions of the Augsburg Con- 
fession, concerning the Christian Sabbath." American 
Lutheran Church, p. 243. But this seemed too slight a re- 
presentation of it, and so it assumed finally the form of a 
positive charge, no less serious than " the denial of the 
Divine institution and obligation of the Christian Sabbath." 
Now, where such a "denial" is found, is to us a mystery. 
But we must show that a contrary opinion is sustained by 
many and weighty names ; that, if there is nothing of an 
affirmative character in the Augsburg Confession, there is at 
least nothing of a negation therein.* As there was no special 
controversy respecting the Divine origin itself, there could 
be no necessity whatever to enter into any labored argu- 
ment on the subject. f The Reformers had too much work 

-x- « Nihil docent (confessores) quod in divinaindiei hujus originem injurio- 
sum sit." Walch. Intr. Lib. Symb. B. I, chap. 3, p. 393. 

f Ibid. " Observandum est, quod non ex instituto ; sed tantum brevitur 



74 THE BROKEN PLATFORM. 

on hand, to take up subjects that were not controverted. 
The necessity of drawing our conclusions, respecting mat- 
ters of this kind, from an accurate acquaintance with the 
circumstances and facts connected, with those times, will 
appear also in this instance. We have seen that the Con- 
fessors very properly rejected the multiplication of holy 
days, by human authority. In regard to the Christian 
Sabbath, the Papal Church, during the Reformation, at- 
tempted to demonstrate that she was the Church by Divine 
authority, by referring to the change made in regard to the 
Sabbath ; that it was done by the Apostles, the successors 
of St. Peter, and that therefore their successors had the 
right of changing and multiplying holy days, &c. Against 
such assumption, without entering into the question of the 
Divine institution and observance of the Lord's day, our 
Confessors protested, declaring that the Christian Sabbath 
was not to be regarded in the light of a legal observance, 
or that we could by its observance attain to any merit that 
would avail with God.* And who will call this evangelical 
view of the Sabbath in question ? 

Having thus shown why there is nothing specific taught in 
the Augsburg Confession respecting the Christian Sabbath, 
and, that there was no occasion for the Confessors to say 

atque in transitu de die dominica egerent. Quodsi ipsa quaestio de illius 
origine atque auctoritate fuisset pertractanda, nullum est dubium, quin mentem 
suam verbosius atque accurate declar assent.' 

* Walch. Intr. in Lib. Symb. Lib. prions, cap. 3, p. 393. "Quod 
quum statuerent Romanenses idque ex mutatione sabbati, quae eccle- 
siae, auctoritate sit facta, probare vellens, suppeditata fuit confessoribus 
materia, momentum de die dominica attingendi. Quae igitur de ea dis- 
serunt, imprimis opposita sunt pontificiis atque eo spectent, ut ostenda- 
tur, diem banc sacris peragendis non eura in finem esse destinatam, ut ex 
illius cultu meritum quoddam justitiae possumus capere, ncc per istam 
Christianis jugum, quod omnem libertatem evangelicam adimat impo- 
situm." 



THE BROKEN PLATFORM. 75 

anything more on the subject, than merely to notice it, as 
it were u in transitu;" and having also seen, that what is 
said in the Symbolical Books, generally, in opposition to holy 
days, refers to the Jewish Sabbath, and to large numbers 
of feasts, fast days, and ecclesiastical sacred times, esta- 
blished by human authority, we now proceed to prove, that 
the institution of the Christian Sabbath is prominently set 
forth in our symbols, and its Divine origin, as well as our 
obligation to observe it, most unequivocally taught. In the 
first place, Luther's Smaller Catechism contains the com- 
mand, in regular order, to keep the Sabbath day holy. If 
any " denial" were urged by him, here would have been the 
place. Instead of uttering one word to this effect, he pro- 
ceeds in his explanation to show how it should be observed. 
As he laid a great stress, in all things, upon the word of 
G-od, and justly regarded it as the divinely appointed 
means by which all human relations were sanctified, and 
without which there could be no acceptable act of devotion 
and worship, so he also here teaches us, that the proper mode 
of keeping the day holy was, that " we should not despise 
his word, or the preaching of the Gospel, but deem it holy, 
willingly hear and learn it." Surely the appropriation of 
the day to hearing and learning God's word (which is the 
wisdom and power of Grod unto salvation), and to the ac- 
companying duties of prayer and devotion, constitutes the 
best possible mode of observing the day, in accordance with 
the Divine will. How then will any one undertake to say, 
that these views are "too lax," or, which is worse, that the 
obligation, &c, meets with a " denial?" The command 
itself, as the word of God, being thus received into his Cate- 
chism, affords proof, that what it contains is just as much 
approved and endorsed by him, as the import of any other 
command. And, when we add, that instead of saying a 



76 THE BROKEN FLAT FORM. 

word against it, he directs us to the most prominent duties 
to which it should be devoted, we should suppose, that the 
subject, in this connection, received its comparative promi- 
nence. Would it not be preposterous, in the absence of all 
evidence, to suppose, that he had even thought of making 
a distinction between the ten commandments, and of regard- 
ing all others as coming from God, except the one relating 
to the Lord's day ? On the contrary, when we see it in 
its proper place, and with corresponding illustrations, the 
charge becomes farcical ! 

But it is especially in his larger Catechism, that the insti- 
tution of the Lord's day receives its due importance. After 
inserting the same commandment, which fact, eo ipso, dis- 
proves all objections, he proceeds again to set forth the dif- 
ference between the Jewish Sabbath, or the legal observance 
of Papal holy days, and the Lord's day. He next declares 
the obligation and mode of observing it ; condemns those 
who believe that they keep it properly, by merely abstain- 
ing from ordinary labor,* or regard it as a simple bodily 
rest, but, that it must be applied to holy objects and deeds; 
that its proper observation does not consist " in otiando" 
(resting, cessation from labor), but "in sanctijieando" (in 
sanctifying, or keeping it holy).| He most distinctly as- 

* Cat Maj. : " Nicbt also, dasz man hinter den ofen sitze, und kein 
grobe arbeit tbun." "Was ist den heilig batten? Nichts anders den 
heilige Worte, Were, und Leben Fuehren" — " Gott will haben das er dir 
heilig sei. 1 Also wird er deinetbaben heilig oder unbeilig, so du heilig or 
unheilig Ding daran treibest. ; ' 

t " Darum merke, dasz die Kraft und macht dieses gebots stehet nicht in 
fcircn, sondern in heiligen, also, dasz dieser Tag cine. sonderHche heilige Uebung 
habc." Ibid. 

1 The reader will please observe, Luther does not say, that man. or the Church will 
have, or commands that it be holy unto thee, or be kept holy ; but, he says. " Gott will 
haben;" it is God's will! Is there no Divine authority here ascribed to this day ? Is 
not the obligation to keep it holy, based upon a Divine command ? How then can any 
one speak of a "denial?'-' Sec. 



THE BROKEN PLATFORM. 77 

serts the Divine institution of the day, by calling it a com- 
mand of God, and by expressly declaring, that it is the 
special will of God that this command should be most seri- 
ously and rigidly observed.* And, in reference to the obli- 
gation of keeping it holy, there are, also, the most satisfac- 
tory proofs ; to which the reader is referred. He even 
declares, that God will punish those who neglect to hear 
and learn the word of God, especially during the day spe- 
cially devoted to it ; that it was not left to their option, but 
that it was God's command, who would require it at their 
hands, how they had heard, learned, and honored his word. 
Now, we ask, what is here wanting ? Is not the subject as 
fully and freely discussed, as any other in the Catechism, 
which was not a subject of special controversy ? And, as 
regards the other Symbolical Books, as Walch (above quoted) 
correctly observes, the Reformers, had occasion demanded 
it, would have doubtlessly expressed their opinions freely, 
in them, on this subject. The point denied by them, had 
reference only to the ecclesiastical authority exercised in the 
case ; and, if the Confession be understood in the spirit and 
meaning of the Reformers, and with a proper regard to the 
circumstances and peculiarities of their situation, every dif- 
ficulty must vanish. 

That such was the import and intention of the Reformers, 
in their Confessions, is also apparent from the unanimous 
consent of the most prominent writers and fathers of our 
Church, who were their immediate successors. Surely it 
must afford a strong presumptive evidence, when we find 
that our earliest and most distinguished theological writers, 
not only do not attribute these alleged errors to them, or to 
the Confession, but also themselves teach the Divine au- 

* Cat. Maj. : " Scire debemus Deum hoc Praeceptum severe atque adeo 
serio, conservari velle." 



78 THE BROKEN PLATFORM. 

thority and obligation of the Lord's day. Is it at all likely, 
that these ardent admirers of Luther -would have deviated 
from his doctrines, at so early an age, and at a period in 
which such a deviation would have occasioned their ruin ? 
If, then, as we prove, they taught both the above-named 
principles in regard to the Sabbath, must we not conclude, 
that they believed them to have been the same as taught 
by Luther, and contained in the Book of Concord ? Thus, 
Chemnitz, one of our earliest Lutheran writers, in his Ex. 
Tri. Cone, de diebus festis, p. 158, seq., enters at large 
into this matter, and, whilst he repudiates everything of a 
ceremonious character in connection with this day, he in- 
sists upon it as divinely appointed, and shows what duties 
are to be performed in it. Thus, also, Gerhardt, de lege 
morali, p. 682, seq., admonishes that the Lord's day is 
based upon Scriptural authority. The same testimony we 
find in many of our most accredited writers,* none of whom 
have ever been accused of opposition to the views of the 
Reformers. "We cannot, therefore, but believe, that these 
and other theologians that might be named, believed that 
the Symbolical Books taught the Divine authority and obli- 
gation of the Christian Sabbath, or else they would not so 
uniformly have taken this view of it. But, enough ! Let 
any one approach this subject without any previous bias of 
mind, and he will be more than satisfied with our Confes- 



* Walch, Einl. in Libr. Symb. Book i.ehap. iii, p. 392. " Rectius sentinnt, 
qui institutum diei dominicse in honorem resurrectionis Christi celebrandae 
ad Apostolos referunt; hincque illi divinam tribuunt originem. Fecerunt 
enim id Apostoli, non propriis usque humanis ; sed divinis conciliis incitati, 
atque ab ipso spivitu sancto ejusmodi scientia instrncti, ut quid heic agen- 
dum esset, viderent. Res erat non levioris, sed magni momenti. Fieri 
debebat mutatio instituti cujusdara divini, sabbati nimirum; quis autem 
credat, Apostolos istam suscepisse sine voluntatc Dei.'' 



THE BROKEN PLATFORM. 79 

CHAPTER Y. 

PRIVATE CONFESSION AND ABSOLUTION. 

In any other case, we might feel disposed to employ that 
severity of language, which the manner in which our au- 
thor has exhibited this, and the preceding subjects, would 
naturally suggest. Especially, as his representations have 
led others, who seem, like the " Conference of the Alleghany 
Synod," never to have read our Confessions, to stigmatize 
and reject these Confessions. But, we will endeavor to be 
calm. Still, we cannot withhold facts ! Let all read and 
judge. 

As in the preceding articles, so we believe that in this 
the Doctor has made an unfair statement. This is the 
mildest term we can employ. 

In the " Observer," of December 7, 1855, the Doctor 
refers to the "Platform," in the construction of which he 
acknowledges that he took a part ; and, in the second part 
of the same, which "consists of a list of symbolical errors 
rejected" or "Extracts from the former ! ! Symbolical Books 
of the Lutheran Church in Europe, which are rejected by the 
great body ? ! of the American Lutheran Church," he states, 
that certain tenets were rejected ; and among these supposed 
"errors," he specifies, "Private Confession and Absolu- 
tion." 

Now, there are two points, in regard to this subject, that 
deserve attention : how do such statements accord with the 
former published declarations of our author ? Why are we 
not told what the Beformers understood by this tenet — an 
examination of which will, like in the former charges, ex- 
hibit some strange developments ! 



80 THE BROKEN PLATFORM. 

We will endeavor to state the contrast fairly. 

1. In the " Platform," and elsewhere, certain " errors" 
are alleged against the Symbolical Books. 

2. One of these alleged errors is : " Private Confession 
and Absolution." 

3. Dr. S. states, that he aided in the construction of the 
"Platform." 

4. Therefore, Dr. S. alleges, that " Private Confession 
and Absolution," is taught in the Symbolical Books; and, 
that it is an "error," and "rejected by the great body of 
the American Lutheran Church!" 

Before we exhibit the opposite, the inquiry will naturally 
be made by the unprejudiced reader, Why have we not, in 
connection with the charge itself, been informed, what the 
Romish Church teaches in relation to this subject ? What 
have the Reformers taught, and what changes have they 
made, in relation thereto ? And, how have Lutheran writers 
understood and explained the same ; and, what has the 
Church believed and practised in regard to it ? Had these 
points been clearly defined and explained, not the slightest 
difficulty would have remained. But, as it was a settled 
matter, to attempt to render our Symbolical Books unpopu- 
lar, even an apparent defect had to be magnified into a 
serious "error;" and certain innocent phrases and expres- 
sions had to be tortured into terrible faults. Indeed, so 
absurd is the charge, that, like the others, it would be unne- 
cessary to say a word in defence, were it not that many of 
our members never read our Symbolical Books, and would, 
consequently, believe all that is said in opposition to them. 
Our author had in former days performed the above-men- 
tioned duty, to some extent. 

But, let us see what he formerly said on this subject: 
"American Lutheran Church," p. 63. "The Reformers 



THE BROKEN PLATFORM. 81 

and their successors had substantially repudiated, as un- 
scriptural and corrupting, what constituted the essential 
features of Romish private confession, namely, the pretence 
that the priest is in the place of God — that the priest pos- 
sesses the absolute power to forgive these sins." 

Now, we wish the reader to bear in mind this statement 
of the Doctor ; that, namely, the Reformers repudiated, 
&c, "that the priest possesses the absolute power to for- 
give these sins;" as we shall have occasion to refer to it 
hereafter. 

The Doctor continues : " They had rejected the thing, 
and, therefore, it would have been more consistent not to 
retain the name." 

Let it also be remembered, that Dr. S. contemplates it 
as an " item of improvement" namely : " the relinquishment 
of a much-abused custom connected with the preparation for 
communion." 

Again : " Popular Theology," 1834, p. 258. « Although 
the churches advocated the retention of confession, yet they 
entirely changed its nature, and divested it of the objec- 
tionable features belonging to it in the Roman Catholic 
Church." 

Again: Popular Theology, p. 258. "They" (the Re- 
formers) "declare it" (Private Confession) "void of Scrip- 
tural authority." 

Once more : " They expressly declare that, confession 
before, or to a priest, is not commanded in Scripture." 
Ibid. 

Now, let any one compare these extracts, with the " Plat- 
form," and with the published declarations of some, who 
could not even tell you what was taught in the Augsburg 
Confession, on this subject, and he will find some difficulty 
to repress his disgust, or perhaps his commiseration ? But 



82 THE BROKEN PLATFORM. 

we are forced to meet the opponent at every point, even 
where the matter becomes ludicrous. For the sake of ex- 
hibiting these strange discrepancies in the strongest light, 
we make a few more antagonistic quotations. 

" But Private Confession, at which the individual con- 
fessed his sinfulness and penitence, in general, together with 
absolution, was retained in the Lutheran Church." "Ame- 
rican Church," p. 239. Keply: Will the Doctor point us 
to the article where private confession is taught in the 
Augsburg Confession ? For we should really like to see 
this bugbear face to face. The XI Article, to which he 
refers, says something about private absolution, but not one 
word about private confession ;* and to conclude upon the 
latter, as an inference from the former, might not always 
suit the author's mode of argumentation. 

Again : " They denied that the priest has the power ab- 
solutely to forgive sins, either at confession or elsewhere," 
&c. Pop. Theol. p. 259. 

Vs. "The words of absolution are to be regarded as the 
very word of God." This, the Doctor quotes from some 
author, to prove that Lutherans forgive sins, contrary to 
what he had previously said. Vide, American Church, p. 
239. 

Again : " They declare it void of Scriptural authority" — 
"that confession before a priest is not commanded in 
Scripture." "Lutheran Manual," p. 156. 

Vs. The Doctor tries to prove from certain individual 
authors, that the opposite was taught, thus : " We are to 
believe the priest's absolution, as certainly as if we heard 

* That in this passage there is no positive reference to Private Confes- 
sion, is asserted by some of our oldest and most distinguished writers. 
Walch, Intr. p. 296. " Quando docent confessores, quod absolutio privata in 
ecclesiis sit retinenda, simul confessionem privatcim, non in se spectatam" &c. 



I 



THE BROKEN PLATFORM. 83 

the voice from heaven." American Lutheran Church, p. 
239. This the Doctor quotes from an author — therefore, 
private confession and absolution, are taught in the Sym- 
bolical Books ! 

Again : u Art. XXVIII of Augsburg Confession says : 
i Ministers possess the power to forgive and to retain sins.' " 
"Amer. Luth. Ch." p. 240. 

Contr. " They denied that the priest has the power 
absolutely or personally to forgive sins, either at confession 
or elsewhere." " Manual," p. 157. 

Now, to bring order out of this chaos, would require 
more ability than we possess ; and we therefore submit the 
same to the skill of our modern " Platform-makers !" 

And, what strikes us as somewhat strange, how could the 
Doctor, after the statements which he made in his latest 
work ("Manual"), reiterate the charge of private confession, 
&c. In this work, and still more in his Portraiture, he 
gives a tolerably fair statement of the whole matter ; such 
as ought to satisfy the most fastidious among our modern 
reformers, and yet he endorses a platform that intimates 
the opposite ! 

Will the reader also kindly permit us to direct his atten- 
tion to the foregoing quotation of the Doctor, from the 
Augsburg Confession ? It is characteristic ! In this, the 
XXVIII Art. of the Confession, not one word is said, either 
of private confession, or absolution ! It relates to " Der 
Bischofe Gewalt," or " potestas clavium ;"* and the manner 

* The article has reference to the offices and duties of the Bishops, and 
among others, enumerates the preaching of the Gospel ; to forgive or retain 
sins, &c. Who does not here perceive, that they simply refer to the sub- 
ject in general, without entering into any explanation, in a document which 
had necessarily to be brief? If this document enters too much into detail 
already, for the friends of a new creed, what would they say if the Confes- 
sors had, in this and in all similar instances, entered into a lengthy expia- 



84 THE BROKEN PLATFORM. 

in which the above extract is wrested from its connection, 
and employed to support a bad cause, is certainly so neatly 
done that we can readily forgive the offence, for the witty 
manner in which it is employed ! 

It may not be irrelevant also to remind the reader of the 
peculiar mode which the Doctor employs, to prove the 
charge about " confession and absolution ;" and how logi- 
cally he draws his conclusions, in the absence of positive 
proof. The following is an illustration: "Baumgarten" 
declares so and so : " Funk's Kirchenordnungen" speak 
thus and thus ! therefore it is evident that the " errors" 
of " private confession and absolution," are " taught in 
the Symbolical Books !" How do you like this mode of 
argumentation ? Will it satisfy the friends of the Plat- 
form f But, new discoveries are apt to become popular; 
hence, the " Conference of the Alleghany Synod" adopt 
the principle at once ; namely, " Resolved, that the follow- 
ing articles, which teach the ceremonies of the mass, deny 
the Divine obligation of the Sabbath, &c, be rescinded by 
us;" therefore "the following articles" must have an exis- 
tence somewhere in our Symbolical Books ; or, if this should 
not prove to be the fact, " Well," said a little urchin the 
other day who found himself in a similar quandary, " well, 
we thought they were there, and that's just as good !" 

Now, every serious and reflecting mind will at once see 
the folly of such charges ; nor, would they even deserve an 
actual refutation, but for the fact, that high authority 
asserts them, and unread simplicity believes them ! 

nation 1 And in such a case, it is not likely that they would have met 
with more favor at the present day, than they have done, by simply making 
a general statement. For it is evident that they implied nothing more than 
the annunciation of the promises or threatenings of the Gospel, and such an 
explanation might have seriously embarrassed the attempt to manufacture 
a new creed ! 



THE BROKEN PLATFORM. 85 

And, to show how needless, and even childish, the at- 
tempt is to create a controversy on this subject, we need 
only quote the statements of our author, as to what our 
Symbolical Books really teach on this subject. The Doctor, 
in his references and quotations, says : " Auricular confes- 
sion, Luther and his adherents rejected;" "confession 
is not commanded in Scripture :" " American Lutheran 
Church," pp. 239, &c. "Although the Churches advo- 
cated the retention of confession, they materially changed 
its nature, and divested it of many? of the objectionable 
features belonging to it in the Roman Catholic Church." 
" They declared it void of Scriptural authority." " They 
expressly declare that confession before or to a priest is 
not commanded in Scripture." " They denied that the 
priest has the power absolutely or personally to forgive 
sins, either at confession, or elsewhere." "Manual," p. 
156, &c. 

A little earlier, we find these declarations still more spe- 
cific. Instead of saying : that they divested it of many of 
the objectionable features, as in the " Manual," he told us 
previously : " Although the Churches advocated the re- 
tention of confession, they entirely changed its nature, 
and divested it of the objectionable features belonging to it 
in the Roman Catholic Church."* " They declare it void 
of Scriptural authority." " They expressly declare that 
confession before or to a priest is not commanded in 

* We ask the attentive reader, to compare the writings of our author 
with each other. He will see that in his earlier productions, there was 
more of the Lutheran in him ; but, that he gradually changed his language, 
until he unfortunately contradicts himself. We have already noticed some 
of these inconsistencies. Here he says : " they entirely changed its nature." 
In the " Manual," " they materially changed its nature." Here, they " di- 
vested it of the objectionable features;'' whilst in the "Manual" "they 
divested it of many of its objectionable features.''' 



86 THE BROKEN PLATFOH'M. 

Scripture." " They denied that the priest has the power 
absolutely to forgive sins, either at confession or else- 
where." " Popular Theology," 1834. " Yet the Reformers 
deemed it useful, that before communion, each communi- 
cant should have a private interview with the pastor, and 
give him an account of the state of his soul, and his pro- 
gress in the Divine life ; in order that the minister might 
give him instruction and advice ; and, if his case warranted 
it, encourage the applicant with the promise of pardon from 
God."« " Against this custom, it would be difficult to 
allege any valid objection, except its misapprehension, and 
consequent abuse by the ignorant." "Lutheran Church," 
" Portraiture," p. 65. 

These declarations, part of which are extracts from the 
Symbolical Books, we should suppose ought to satisfy all. 
And our only wonder is, how the Doctor could venture, in 
the face of these declarations, to endorse a Platform, that 
reiterates the idle tale about " confession and absolution ;" 
that is, in the Romish sense, in which it is charged against 
us ; or in any other sense, so as to make it objectionable. 
The fact is, that the foregoing extracts are sufficient to 
exhibit this tenet in its proper light, in opposition to all 
that at the present day is ignorantly said against it. And 
we might therefore here rest the subject, without any 
further elucidation ; but for the sake of our members who 
may not have access to these books, or, who may not have 
reflected much upon the subject, we will add a few more 
statements, in regard to what the Reformers taught, and 
what the Church has ever held on this subject. 

That " confession and absolution" have a Scriptural 
basis, cannot be denied by any one that believes the word 
of God ; although no jwsitive command is asserted. 

The extracts already given abundantly prove, that the 



THE BROKEN PLATFORM. 87 

views of the Reformers were in perfect harmony with the 
teachings of Scripture, and the practice of the Apostolical 
Church. 

As regards absolution, or the publishing of the promise 
of the Saviour, of the forgiveness of sins, to the truly 
penitent and believing, whatever may be said in relation 
to it, and however much it may be distorted for special 
ends, the principle, the thing itself, is practically adopted 
by nearly all denominations, however much the form and 
manner may differ. Indeed there can be no Gospel 
preaching, without a virtual adoption of this principle. 
Luke, 24 : 47 ; Acts, 13 : 38 ; Acts, 20 : 18. And where 
is the difference, whether a burthened penitent goes to his 
pastor in private, and there pours forth his agonized soul 
into the bosom of one who sympathizes with him, and after 
fully understanding his case, finding him truly penitent, 
and after having brought his case in prayer to the throne 
of God, he discharges the duty of his office by announcing 
the promise of pardon to the broken-hearted ; or, when a 
" revival-preacher" inclines his ear to hear the confessions 
of penitents at a "mourners' bench," and there whispers 
the same promises into their ear ; or, when in an " anxious 
meeting" the same is done ; or, when the "awakened" are 
invited to the school-house or parsonage, with a view to 
obtain a knowledge of their separate conditions, and ad- 
minister advice accordingly, &c. : where, do we ask, is the 
difference ? The mode or form may differ, but the princi- 
ple is the same. It is just the private confession and 
absolution the Lutheran Church has always practised. 

In regard to " confession" itself, we cannot see how any 
one who believes the Scriptures, can for a moment call it 
into question. It is a Scriptural duty to confess one's sins. 

Tims Samuel confessed: "we have s : nned against the 
Lord." 1 Samuel, 7 : 6. 



88 THE BROKER PLATFORM. 

Thus Neheniiah, 9 : 1, 2, and Daniel, 9 : 5, made confes- 
sion. 

And thus David made even private confession. "I 
acknowledged my sins unto thee ; and mine iniquity have I 
not hid. I said I will confess my transgressions unto the 
Lord; and thou forgavest the iniquity of my sin." 
Psalms, 32 : 5. 

The same duty of confession is also abundantly taught 
in the New Testament. 

1. Private confession to God. 

Whenever we pray in our closets, or mentally in public, 
" forgive us our trespasses." 

Thus many were baptized by John, " confessing their 
sins." They doubtless confessed unto God, but through 
the medium of his commissioned servant ; or, was this 
public ? 

And, how distinctly the duty of confession is taught, 
may be seen, 1 John, 1 : 9. 

" If we confess our sins, God is faithful and just to for- 
give us our sins," &c. Compare Proverbs, 28 : 13. " He 
that covereth his sins shall not prosper, but whoso con- 
fesseth and forsaketh them, shall find mercy." 

2. Private confession before men, and to those we have 
offended, " confess your faults one to another," &c. James, 
5:16. 

So in Matthew 5 : 23, they were not to offer gifts until 
reconciled with their brother. " Go and tell him his fault 
between thee and him alone." Matthew 18 : 15. 

And thus, when one asked our Lord, how oft he was to 
forgive his brother, he replied " not seven times, but 
seventy times seven." 

Now we have been thus specific here, in order to show 
that confession, under a variety of circumstances, is taught 



T H K BROKEN PLATFORM. SO 

ia both the Old and New Testament. We merely wished 
to point out its Scriptural basis ; the possible abuse is no 
justification for its neglect. It was also in view of such 
confession, that absolution in its conditional form was re- 
tained, and regarded as useful in the Church. And in 
connection with confession, we are far from being prepared 
to say, that such passages as Matthew 18 : 18 have, at the 
present day, no meaning whatever I 

As regards Auricular confession, that is, the duty of 
enumerating all our sins privately to a priest, our Refor- 
mers rejected it, and, as we have elsewhere shown, repu- 
diated everything connected therewith, of an unscriptural 
character. 

As regards the nature and practical effects of a Scriptu- 
ral confession and absolution, our Church needs further 
instruction. Would, that some competent author would 
confer the great favor upon our Church, to exhibit this 
neglected subject in all its importance. Strange, that the 
abuse of a good thing, should lead to its utter rejection. 

According to the testimony of our most accredited 
writers, the Reformers have divested this rite of everything 
unscriptural ; they do not claim for it an absolute neces- 
sity, or even a Divine command,* but that they regarded 
it useful in the Church, as a means of becoming better 
acquainted with the condition of penitents, and as means 
of preparation for the Lord's Supper; that this rite has no 
reference whatever to the Romish errors, f and that it is 
entirely distinct from what is practised by Popish priests. J 
And whenever absolution or the promise of pardon was 

* " Non autem commendant istam propter necessitatem quandam, sive a 
prcecepto divino." 

f "Minime id ad papismi reliquias referri." — Walcli, Intr. p. 296. 

J "Magna est differentia inter confessionem auricularem, quae in ecclesia 
Rornana viget, ac qure apud nos exhibitur." — Walch, Intr. p. 296. 
8* 



00 THE BROKEN PLATFORM. 

announced to any one, the two parts of "'Buse oder Bekeh- 
rung," namely, " contritio et fides," were required to ren- 
der absolution valid. Several instances of such confession 
and absolution are found in the " Hallische Nachrichten," 
where the venerable Fathers Helmuth, Kuntze, &c, invited 
the penitents to their dwelling, or they came uninvited, to 
" converse ivith each one separately, and to learn the extent 
and depth of this awakening," &c. Kuntze says: " Seve- 
ral have come to me with tears, and expressed a desire to 
converse with me about the concerns of their 801118." Now 
was not this private ? Is it not a custom almost generally 
adopted ? Will any one say one word against it ? And 
yet, behold here the truly Lutheran idea of "private con- 
fession and absolution /" We know of no other. We 
have never heard or read of any other in the Lutheran 
Church ! Learn, gentle reader, that such are the supposed 
errors of our Confessions. And yet ministers of the Gos- 
pel, who stand between God and man to preach the truth, 
accuse us of "Popish" customs, charge us with a retro- 
grade movement toward Papacy, and undertake to contra- 
dict the most eminent divines of our Church of former 
periods, and oppose their present brethren, who have spent 
more than a quarter of a century in doing the work of God ! 
Brethren, for truth's sake, beware ! Now all this is so 
well known and understood by our brethren in the ministry, 
that there is no need of any further explanation. But, as 
this little book may fall into the hands of some of the 
laity, who have never given the subject much attention, 
and yet may be influenced by the mere assertion of those 
whom they regard as good authority, we must pursue the 
subject a little farther. In order to render the Symbolical 
Books odious, the Doctor attempts to prove from other 
authors a kind of absolute pardon administered by the 
pastor. See his "Features," p. 230, 240. And yet, when 



THE BROKEN PLATFORM. 91 

we turn to his "Portraiture," p. 63, seq., the very oppo- 
site is asserted, and he tells us that in the numerous 
Lutheran Liturgies he has seen, &c, " the minister never 
professes to forgive sins himself nor even to announce the 
Divine promises of pardon unconditionally to all, but limits 
them to truly 'penitent believers." And so little was our 
author at that time prejudiced against our Confession, that 
he adds the following memorable words : " This formal 
annunciation of the Divine promise of forgiveness, thus 
conditionally made, is edifying to intelligent minds, espe- 
cially as the Saviour himself in the words of the institu- 
tion, mentions ' remission of sins' as the design of that 
death which we are to commemorate in the Eucharist." 
Now all this is fair, honest, and correct. Alas ! that he 
should have forgotten these noble sentiments ! 

In regard to the "power of the keys," the " potestas 
clavium," all our prominent writers agree, that the doc- 
trine, as well as the practice of the Church on this subject, 
harmonized with the word of God, and admitted no more 
than a conditional pardon. We might quote such names 
as Gerhardt, Buddeus, Hollaz, and others, whose works 
we have consulted, and all agree that such has been the 
doctrine of the Church. The Divine promise of pardon is 
announced to the contrite and believing ("contritis et cre- 
dentibus"), and such are exhorted fully to believe the 
promise, as though the Lord had personally made it to 
them. Truly a feature so Scriptural must be " edifying to 
intelligent (believing) minds." As regards the custom of 
uniting in a public and general confession of sins, as pre- 
paratory to the commemoration of the Eucharist, we can- 
not but regard it as one of the characteristic glories of the 
Lutheran Church ! 



APPENDIX. 



After the foregoing, in manuscript, was put into the 
Publishers' hands, our attention was directed to several 
points, which we here briefly notice. 

1. Incidentally we received a copy of the "Platform," 
which seemed to be a kind of second edition, as it differs 
somewhat with the one we first saw. In glancing over it, 
we found on page 27, a statement referring to the supposed 
denial of the Christian Sabbath. As this purported to refer 
to the article rescinded by authority of the " Conference 
of the Alleghany Synod," we were anxious to see where 
this article was to be found. Accordingly, on page 29, we 
found a reference to the " Manual," the latest work of Dr. 
S. S. S. As we had never read this work, and had only 
borrowed it, for the sake of making a few extracts, we 
turned to the place pointed out in the Platform ; and on 
pages 306-8 found a partial translation of Art. xxviii of the 
Augsburg Confession. Now, as we have not time to enter 
at large into this matter, and as we found nothing here, to 
sustain the charge of error in relation to the Sabbath, the 
reader is simply asked to consider the following brief facts, 
in connection with what we have previously said on this 
subject. 

1. The " Article" itself relates especially to the power 
and jurisdiction of Bishops, and quite incidentally refers to 



APPENDIX. 98 

the Sabbath, for reasons given below. There is no " Arti- 
cle," in the whole Confession, on the subject of the Sabbath 
specially. 

2. The " Article" here spoken of, belongs to the " Second 
Part " of the Augsburg Confession ; namely to the "Abuses 
Corrected," which is altogether negative in its character, 
and proposing no doctrinal tenet. The Doctor was perfectly 
aware of this fact; for, on page 273, " Manual," he says of 
this " Second Part," " The former (Abuses Corrected), 
though not a part of the doctrinal Confession," &c. On 
what ground then can it be cited as furnishing doctrinal 
specifications ? We might say much on this point ; but really 
we are heartily tired of the whole matter, and only refer 
to these things briefly, that both sides of the question may 
be seen. Otherwise there would be no necessity for any 
remark on the subject. The author doubtlessly felt at a 
loss for proof, to be compelled to use such a resort. 

3. The subject of the Divine institution of the Christian 
Sabbath, is not at all the point of discussion in this " Ar- 
ticle." 

4. The reason why an incidental mention is made of the 
Sabbath ; — (why does the Doctor always add in a paren- 
thesis ("the Lord's day") whenever the original has " Sab- 
bath?") — is found in the fact that the "Article" exposes 
the usurped powers of the Bishops, to bind the consciences 
of men, appoint numerous fast days, and teaching that good 
works and the keeping of holy days were meritorious. 
The Sabbath is only referred to in this latter connection ; 
without even speaking specifically of the Christian Sabbath ; 
and the aim of the whole discussion is, to show that no good 
works, even if performed on the Sabbath, could merit the 
grace of God. A single glance at the whole Article in its 



94 APPENDIX. 

connection must show, that there is nothing said against 
the Christian Sabbath, or Lord's day. 

Now let the reader call to mind, that the only ground on 
which the above charge is based is, the negative part of the 
Confession ; and that even this is so vague and doubtful, 
that our Author feels obliged to add (" the Lord's day,") 
whenever the word Sabbath occurs in the original ; thus, 
showing that either he himself had his doubts whether the 
" Christian Sabbath " was alluded to, or that others reading 
this, the xxviii Art., would refer it to the Jewish Sabbath — 
and then, let any one judge, whether it was right to make 
an attempt to divide the whole Church on such pretensions ! 

We notice a second matter. If the whole attack upon 
our Confession must be a subject of profound regret to the 
true friends of the Church, and if some of the movements 
connected therewith were highly unfortunate and unneces- 
sary, a recent attempt of our Author is to be the more 
regretted, on his own account. We allude to the fact, that 
he allowed himself to travel out of his way, for the purpose 
of making an attack upon the " Synod of Pennsylvania," 
and of assailing one of its prominent members especially. 
We say, that we are sorry for this unhappy movement on 
his own account. Without referring to the probable cause 
of such a step, we notice one or two strange assumptions 
contained therein. They are found in the " Observer," of 
January 11th. 

1. In the caption which heads the article, his first words 
are : " Deplorable Effects of the New Platform of the Synod 
of Pennsylvania." Now, this is decidedly cool. To accuse 
this Synod of making a "New Platform," — a Synod, that 
never repudiated the Confessions, and which based her 
Liturgy — not on a " Platform," — but on the word of God, 
and in harmony with her venerable Symbols — to accuse 



APPENDIX. 95 

this Synod, which never departed from the faith of the 
Church, of making a "New Platform," is so characteristic 
that, — sed taceamus ! 

And to show the inconsistency of the thing ; whilst he 
heads his article with the "Deplorable Effects of the 'New 
Platform ' of the Synod of Pennsylvania," he takes great 
pains in the article itself, to prove that this same Synod 
maintains the old stand-point, and asserts her " fidelity to 
all the former Symbolical Books of Germany " &c. That's 
logical ! 

2. The Doctor seems to censure the Synod for publishing 
and introducing Liturgies, Catechisms, &c, just as if he 
were appointed censor over the whole Church. Is this not 
amazing? Can the Synod publish nothing without first 
asking Dr. S. ? He would separately and individually pub- 
lish a caricatured Creed; and the whole Synod of Pennsyl- 
vania dare not publish a Liturgy ? He would renounce 
certain doctrines of the Confession, and the Synod of Penn- 
sylvania dare not adhere to their former belief? He would 
impose a "Platform" upon the Church, and the Synod of 
Pennsylvania dare not introduce and circulate her Cate- 
chism ! What can the Doctor mean ? 

There are several other points that should be noticed, 
but we dismiss the whole subject for the present, with the 
following brief statements. 

We deplore the appearance of this article against our 
Synod. Thousands of dollars have been paid by the same 
in support of our institutions at Gettysburg, within the last 
ten years ; and annually large sums have been collected in 
support of our education and missionary societies. Now 
in the full prospect of harmony and cooperation, it really 
appears as if the attempt was to be made, that after they 
have the money, the Synod is to be cast oft ! ! 



96 APPENDIX. 

Again : if we are not greatly mistaken, the ministry of our 
Church will never suffer the effort to succeed, which would 
divide the Church into " Old School" and "New School," 
much less into "American " and " German Church." Thus 
far we have avoided the fate of other denominations. Let 
us be true to the Church, and all danger will be obviated. 

In closing our remarks, we again express our regret, that 
we were obliged to refer to the writings of any one directly ; 
whilst we again reiterate our personal regard for the author 
referred to ; regretting the contingency that caused us to 
differ, and conscious that we have honestly attempted 

. . . . " Nothing to extenuate, 
Or 6et down aught in malice." 

J. N. Hoffman, 

Fastor of Trinity Lutheran Church in Reading, Pa. 
Reading, Pa., Jan. 1856. 



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new charm. The cold, self-sacrificing Ilda; the artless child of nature, Gula; the warm-hearted, 
passionate Hannah, have their counterparts in the pure, high-minded Danish Baron, Marstrand, the 
simple, guileless Bjornarne, and the crafty, vindictive Petersen. The cunning, avaricious traders, 
Helgestad and Fandrem, are confronted with the magnanimous old Lapland chief Afraja, whose mys- 
terious character and life, reputed wealth, and fame as a necromancer, keep the imagination of the 
reader in a continued stretch of excitement to the last page.— Inquirer. 



LINDSAY & BLAKISTON'S PUBLICATIONS. 

PROCTOR'S HISTORY OF THE CRUSADES. 
With 154 Illustrations. 

HISTORY OP THE CRUSADES, 

THEIR RISE, PROGRESS, AND RESULTS. By Major Proctor, of the 
Royal Military Academy. 



CONTENTS. 
CHAPTER I. The First Crusade.— Causes of the Crnsades— Preaching 01 the 
First Crusade — Peter the Hermit — The Crusade nndertaken by the People — 
The Crusade undertaken by the Kings and Nobles — The First Crusaders at 
Constantinople — The Siege of Nice — Defeat of the Turks — Seizure of Edessa — 
Siege and Capture of Antioch by the Crusaders — Defence of Antioch by the 
Crusaders — Siege and Capture of Jerusalem by the Crusaders. 

CHAPTER II. The Second Crusade.— State of the Latin Fingdom— Origin 
of the Orders of Religious Chivalry — Fall of Edessa — Preaching of the Second 
Crusade — Louis VII. and Conrad III. in Palestine. 

CHAPTER III. The Third Crusade.— The Rise of Saladin— Rattle of Tibe- 
rias, and Fall of Jerusalem — The Germans undertake the Crusade-- Richard 
Coeur de Lion in Palestine. 

CHAPTER IV. The Fourth Crusade.— The French, Germans, and TKlians 
unite in the Crusade — Affairs of the Eastern Empire — Expedition againbt Con- 
stantinople — Second Siege of Constantinople. 

CHAPTER V. The Last Four Crusades.— History of the Latin Empire of 
the East— The Fifth Crusade— The Sixth Crusade— The Seventh Crusade- -The 
Eighth Crusade. 

CHAPTER VI. — Consequences op the Crusades. 

At the present time, when a misunderstanding concerning the Holy Places at 
Jerusalem has given rise to a war involving four of the great Powers of Europe, 
the mind naturally reverts to the period when nearly all the military powers of 
Europe made a descent on Palestine for the recovery of them from the possession 
of the infidels. It would seem that the interest in these places is still alive; and 
the history of the Holy Wars in Palestine during a considerable portion of the 
Middle Ages, may be supposed to form an attractive theme for the general reader. 

Under this impression Major Proctor's excellent ''History of the Crusades" has 
been carefully revised, some additions made, a series of illustrative engravings, 
executed by first-rate artists, introduced, and the edition is now respectfully sub- 
mitted to the public. 

The editor, in the performance of his duty, has been struck with the masterly, 
clear, and lucid method in which the author has executed the work — a work of 
considerable difficulty, when we consider the long period and the multiplicity of 
important events embraced in the history; nor has the editor been less impressed 
with the vigorous style, and the happy power of giving vividness, colour, and 
thrilling interest to the events which he narrates, so conspicuous in Major Proc- 
tor's history. No other historian of the Crusades has succeeded in comprising so 
complete and entertaining a narrative in so reasonable a compass. 

A Handsome Octavo Volume, bound in Cloth, with appropriate Designs, $2 25 
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LINDSAY &, BL AKIS TON'S PUBLICATIONS, 
WATSON'S NEW DICTIONARY of POETICAL QUOTATIONS, 

Containing Elegant Extracts on every Subject. Compiled from various sources, 
and arranged appropriately, by John T. Watson, M. D. 

We view it as a casket filled with the most precious gems of learning and fancy, and so arranged as 
to fascinate, at a glance, the delicate eye of taste. By referring to the index, which is arranged in 
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WELD'S SACRED POETICAL QUOTATIONS ; 

OR, SCRIPTURE THEMES AND THOUGHTS, as Paraphrased by the Poets. 
Selected and arranged by the Rev. H. Hastings Weld. 

The design was an equally happy and original one, that of collecting the fine moral and religious ' ; 
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CONTENTS. 
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LIFE OF BENJAMIN FRANKLIN. 

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Franklin's fir^t Arrival in Philadelphia. 1 Frank. ui Signing the Declaration of Independence. 

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LIFE OF DANIEL WEBSTER. 

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Hezekiah Wynian. 
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THE YANKEE TEA-PARTY, 

AND OTHER STORIES OF THE REVOLUTION. 
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OR PHILADELPHIA IN 1776. 



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THE COUNTESS. LIZZIE. 

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THE BRIDE. JUST SEVENTEEN. 

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Jr. forfjjunrij Sntwjt itmale -j^otte; 

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RESIDENCE OF MRS. HEMANS. THE WIOOW. 

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In the department of English poetry we have long looked for a spirit cast in nature's finest, yet j 

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WALKER'S RHYMING DICTIONARY: 

A Rhyming, Spelling, and Pronouncing Dictionary of the Eng- 
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I. The whole Language is arranged according to its terminations. 

II. Every Word is explained and divided into Syllables exactly as pronounced. 

III. Multitudes of Words liable to a double pronunciation are fixed in their true sound Dy a rhyme. 

IV. Many of the most difficult Words are rendered easy to be pronounced by being classed accord 
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V. Numerous classes of Words are ascertained in their pronunciation, by distinguishing them into 
perfect, nearly perfect, and allowable Rhymes. 

To which is prefixed a copious introduction to the various uses of the work, with critical and prac- 
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BY J. WALKER. 

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been irretrievably lost while the poet was scratching his head for a word with the proper jingle. 
This dictionary removes all these troubles, since it furnishes every word in the language according to 
ks termination. In all this there is no child's play, for such a work has its value and its dignity, and 
its value is above the mere manufacture of couplets. The endorsement of Walker to the system 
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work of real value by the best minds in England and this country. Walker's system of orthography 
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RAWSON'S NEW DICTIONARY OF SYNONYNIES: 

A Dictionary of the Synonymical Terms of the English Language. 

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THE PHYSIOLOGY OF TASTE; 

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